Thèses sur le sujet « Benedict XII »

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This work purpose is to display The Glorious Brotherhood of Saint Benedict in The middle of the nineteenth century. It intends to showcase the black religiosity, based on a large number of myths, beliefs and fears, in a period the black were seen as an exchange good. Thus, this research tries to recover a story which has begun to be told. Furthermore, upon the study of other authors on different brotherhoods. The Brotherhood of Saint Benedict is believed to have been a homogenous institution. Despite the theme complexity and the material lackness, such as newspapers, periodics. Internet sites and books, this case study can spotlignt an original and unpublished subject
O objeto deste trabalho é o estudo da Gloriosa Irmandade de São Benedito, em meados do século XIX. Busquei pesquisar uma religiosidade negra em um período onde o negro era condicionado a ser uma mercadoria de troca e venda. Aos olhos de hoje, essa religiosidade era baseada em muitos mitos, crendices e temores. Busquei resgatar uma história que somente hoje, timidamente, começa a ser contada. Acreditava se que a irmandade fosse uma instituição homogênea. Percebi isto não só em relação à irmandade pesquisada mas, também em relação às outras irmandades, baseado-me em estudos feitos por outros autores. Os resultados de pesquisa tiveram como fonte a irmandade estudada, jornais da época, sites da Internet e livros. Apesar da escassez dos documentos e da complexidade do tema, a pesquisa consegue lançar um olhar novo sobre um objeto original e inédito

Thesis advisor: Khaled Anatolios
Based upon his role as a peritus at Vatican II in the shaping of the Constitution on Divine Revelation, Dei Verbum, Ratzinger reflected back on the deliberations at the Council soon after its conclusion and indicated that the new development of understanding of Revelation was that Revelation is to be seen "basically as dialogue." In his Introduction to Christianity, he would indicate that because of the experience of Jesus Christ, the Church comes to see that God is not only logos, but dia-logos. Throughout his theological and pastoral career, Ratzinger, now Benedict XVI, consistently relies upon the framework of "dialogue" as the principle of coherence for how he attempts to articulate the one Christian mystery, whether he is speaking of Revelation, Christology, ecclesiology, eschatology or any other area of Christian theology. I attempt in this dissertation, to trace that principle of coherence in his thought and thereby give a hermeneutic for approaching one of the most influential theologians of our time
Thesis (STD) — Boston College, 2012
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

The key to understanding the theological thought of Joseph Ratzinger/ Benedict XVI is Jesus Christ. The future pope built his dogmatic and fundamental theology discourse around the Son of God. His focus on Christ is also noticeable in his reflection on Christian prayer. Therefore, this dissertation is opened by the Prologue which presents the results of studies and formulates the key to hermeneutic interpretation of Ratzinger’s theology of prayer and at the same time the key to this dissertation. It introduces how Christology of prayer stems from spiritual Christology. Christology is born from Jesus’s prayer. His prayer is the source of Christian prayer, it is the fruit of Jesus’s whole life, his Incarnation and Passover; prayer is based on experiencing the process of adopting the attitude of the Son of God. (...) The final part of the dissertation summarizes the findings and concludes that there is a consistent theology of prayer present in the multitude of Joseph Ratzinger’s/ Benedict XVI writings.

The studies in this dissertation were interested to analyse the impact of Joseph Ratzinger's personal experience on his theological thought. The research proved possible thanks to the publication of J. Ratzinger’s Opera omnia in Polish. They essentially covered four areas of the theological creativity of the author in question, i.e. the issues of truth, God, Jesus Christ and the Church. The studies are contained in five chapters of this dissertation: I. Quaestio veritatis, II. Quaestio Dei, III. Quaestio Christi; IV. Quaestio Ecclesiae I - Concilium, V. Quaestio Ecclesiae II - Communio. The structure of each chapter consists in three elements that set out the detailed order of research, namely: the first part is the historical-existential context, which is a summary and description of Joseph Ratzinger's life experience. In the second, most extensive part of each chapter, entitled "Developmental line", a detailed study of the theologian's writings within a given quaestio has been carried out, taking into account the impact of previously considered experiences. In the third part, entitled "Continuity and breakthrough", conclusions were formulated containing characteristics of transformation and development of theological thought in relation to the area studied.

The concept of beauty nowadays has become a disturbingly vague term. On the one hand it is frequently used in everyday life, but on the other hand it is treated as belonging to the theory of art and aesthetics. Therefore the term ‘beauty’ appears in various contexts and sets of intentional meanings which results in large number of inaccuracies and misapprehensions. For many people the concept of beauty has become an insignificant rhetorical term to such a degree that some even question its further usefulness in science, art or theology. Concurrently the question of beauty has become one of the most difficult to answer these days. In this context another reference to the origins, to the earliest and innermost thoughts, seems worthful. Because is not the contemporary search for art ethos a repeated question about the ancient triad of the beautiful, the good and truth? And through this fact is it not the search of ways to express the truth about the world, another human being and the origin of beauty in art and through art? The present dissertation is an attempt to bring out the reflection on theological dimensions of beauty from the theological thought of Benedict XVI. This thesis has been divided into three chapters. It begins with the analysis of the origins of theological aesthetics of J. Ratzinger/Benedict XVI. The presentation of the Author’s of ‘Spirit of Liturgy’ life, as well as his interest in art and philosophy portrays the influence of beauty on J. Ratzinger/Benedict XVI life, thought and ordained ministry. Thereafter, a connection he has noticed between reason (Logos) and beauty within theology, in theological epistemology as well as in the whole phenomenon of Christian thought and cognition has been presented. In order to understand a way of thinking and acting of a man it is necessary to refer to his ‘roots’. Thus, the need to ‘go’ into the depths looking for connections, influences and inspirations, to comprehend the J. Ratzinger/Benedict XVI message and the thought of theology of beauty. After describing the inspirations and origins in the first chapter, the second chapter presents the root of theological aesthetics that Benedict XVI has developed in his works. It was the greatest challenge for the author of this thesis since it required precise gathering of all the most essential themes of theology of beauty presented in the writings of the Bavarian theologian, themes that formed the most significant essence and the very heart of the research. Both these chapters form the basis for the third chapter which presents spiritual, pastoral and evangelizational issues of theological aesthetics of Benedict XVI. The dissertation shows that aesthetic categories are not accidental in the thought of J. Ratzinger/Benedict XVI, they are also not strictly philosophical but they bind all the reflected theological reality and finally lead to God. J. Ratzinger/Benedict XVI gives every person one of the most convenient keys to the new evangelization, i.e. the fascinating Beauty of God. However it is not subjective, superficial or trivial since in the canon of this Beauty a man has been created and thereby every man yearns for it. It is also the Beauty of paradoxical contrast of the Cross in which outer ugliness of passion conceals inner beauty of sacrificial love that is incomparable to anything else. At the same time, according to Ratzinger, Beauty can help us read Gospel anew, discover it as it was experienced in the days of Jesus. Beauty is a category that does not become common because it is so strongly bonded with ‘delight’. Theology of beauty of Ratzinger forms the basis for further reflection, becomes something in the way of metatheology. It presents Epiphany in such a way that it brings out and emphasises its existential weight. Therefore theological aestethics of J. Ratzinger/Benedict XVI tells that beauty, not only as metaphysical but also existential reality, allows for development of the light of truth and finds complement in love. According to Ratzinger, the encounter with beauty does not leave a man alone but it mobilizes one to open for the much vaster horizons, to ask oneself deep questions about the meaning of one’s existence (beauty) in the world and the meaning of life itself. There is such a dimension of reality which is not discovered by reason but by heart – sensibility, delight, contemplation. God is both Logos and Love (exactly ‘and’, not ‘either-or’) and as such – The Utmost Beauty. And thereby He is our greatest yearning, Creator and Saviour.

In the Middle East, for many years, the situation of Christians is not good. Islam, which appeared in this area in the seventh century, was crowding out Christianity from the very beginning. There were, however, periods of peaceful coexistence in this area between Christianity and Islam. Recent years have led to a significant decrease in the number of Christians in the Middle East. This situation was acutely felt by the Churches in this area. At the same time, for many centuries, there have been divisions between Christians, especially in this area, originating from ancient times. In order to remedy the existing problems, the Holy See convened for October 2010 a Special Assembly of the Synod of Bishops devoted to the Middle East. The sessions of the synod resulted in the apostolic exhortation Ecclesia in Medio Oriente. It was signed by Pope Benedict XVI in Lebanon in 2012. Despite the fact that the documents of the Church devoted to the Middle East were many in the past, this adhortation was characterized by an indication of evangelization opportunities in this area and around the world. It was the missionary character of Ecclesia in Medio Oriente that encouraged to undertake a dissertation indicating the universal nature of this exhortation. The aim of the dissertation was to indicate the missionary elements of this document both in the Middle East and in the universal scope. For a better understanding of the intentions of Benedict XVI included in the exhortation in the first chapter of the dissertation, its foundations were rooted in the documents of the Second Vatican Council. The transformation in the scope of the mission that took place at the Council was shown. Changes in this area were also continued in the following years. That is why the dissertation presented documents related to postconciliar missions. In particular, attention was paid to the missionary pontificate of John Paul II. The Redemptoris missio encyclical was shown as an element that sets the direction for the exhortation of Benedict XVI. The next part of the work pointed to the 2010 Synod of Bishops' meeting and their missionary character. The Lineamenta was presented as a document preparing the ground for the synod. In connection with this, reasons for convening the Synod were presented related to the difficult situation in the Middle East. This part of the work also presented the Apostolic Exhortation itself, Ecclesia in Medio Oriente. The missionary character of this document was presented as well as the most important evangelizing factors related to the exhortation. The third part of the dissertation showed the most important tasks related to evangelism in accordance with the adhortation. The role of patriarchs as those who are particularly responsible for the missionary work is presented. They are also obliged, like all believers, to strive for unity. In connection with this, ecumenical factors as well as those related to interreligious dialogue were shown. The great role of the liturgy as an evangelizing factor has been shown after the Apostolic Exhortation Ecclesia in Medio Oriente. The Apostolic Exhortation Ecclesia in Medio Oriente presented in this way showed evangelization opportunities in difficult, unfavorable conditions. The document showed the need for evangelization both in the Middle East and around the world.

The purpose of the dissertation is to try to show, on the basis of the writings of Joseph Ratzinger/Benedict XVI, the universal sense of the Cross of Christ and its present meaning. Christ's Paschal Mystery was the culmination of the history of salvation and an epiphanous event. For this reason, the Cross of Christ - interpreted as actual Revelation - is a particular focus of fundamental theology. In the context of atheism and nihilism of the present, in accordance with the paradigm of dynamic integration, this dissertation justifies the supernatural meaning revealed in the Cross of Christ and thus shows its credibility (...). Based on the reflection of Joseph Ratzinger/Benedict XVI, the dissertation shows that that in the Cross of Christ, modern man can find a revealed and at the same time meaningful answer to questions about the foundations of his existence. The Cross is a place of meaning and thus contains a divine answer to questions concerning the essence and purpose of human life, as well as its ultimate destiny. The discovery of the meaning revealed in the Cross can become for modern man the discovery of God's proposals and an invitation to enter into a relationship of faith with Him.

This study offers an ecumenical exploration of human transformation through the examination of this topic in the thought of Karl Barth (1888-1968), a Swiss Reformed theologian; Joseph Ratzinger (b. 1927), a Roman Catholic theologian; and John Zizioulas (b. 1931), a Greek Orthodox theologian. Describing and understanding human transformation stands as a crucial task for theology because no one is simply born a Christian—in order to be a Christian one must become a Christian. The first chapter introduces this topic, the three theologians (highlighting their commonalities), and the three questions that guide the analysis of each theologian and the thesis as a whole: What is the goal of human transformation? What is the basis of human transformation? How are humans transformed? Chapters 2, 3, and 4 treat the topic of human transformation in the theology of Barth, Ratzinger, and Zizioulas, respectively. All three understand the goal of human transformation to be the prayer of the children of God, and locate its basis in God’s reconciling act in Jesus Christ—an act itself based in the primordial divine decision to be God pro nobis. Even within this broad agreement, however, differences are evident, especially with regard to eschatology. Consideration of how this transformation occurs reveals significant differences concerning the agency of Jesus Christ in relation to the Holy Spirit and the church. The final chapter explores 1) the convergences and divergences between Barth, Ratzinger, and Zizioulas regarding human transformation; 2) the contributions of this study to the interpretation of Barth, Ratzinger, and Zizioulas; and 3) the relationship between human transformation and participation in God. Throughout, attention is given to the relationship between Jesus Christ, the Holy Spirit, the church, the eschaton, and the triunity of God and human transformation. All three accounts of human transformation point beyond the transition between sinful and redeemed humanity to a dynamic anthropology in which the constant asking, receiving, thanking, and asking again is the very “ontological location” of the eschatological life of humanity: our being is in becoming.

The path from dogma to preaching has become very difficult - wrote Joseph Ratzinger in the first sentence of his book entitled: Dogma and Preaching. He continued: there are no longer any patterns of thought and assumptions that carry the content of dogma into everyday life. The goal of this thesis is to explore this path, and to search for these patterns. According to this great theologian, dogma is an interpretation of the Scripture read through the prism of the living faith of the Church. Kerygma is a proclamation of the living Christ which creates an environment of meeting between a human person and God. Sacred Scripture, read in the light of dogma is a kerygma - concluded J. Ratzinger. Hence, there is a connection between dogma and kerygma. It may said, that the way kerygma depends on dogma determins the process of formulation of the theology of preaching, evangelization, and missions. Missions (sharing the Gospel with those who do not know it yet) are the realization of evangelization (a proclamation of the basics of the Gospel), which is, in turn, a form of preaching (a proclamation of the Gospel in general). Theology, according to Joseph Ratzinger is a methodical, coherent, philosophical way of discovering the truth about God - and in this light - about the world as well. So, the title of this thesis reveals the main idea behind it: All the aspects of the dependency of the kerygma from dogma allow to formulate the theology of preaching, evangelization, and missions. Discussion about the relationship between dogma and preaching is not only an academic one. It touches the most controversial issues of the life of the Church in modern times such as the relationship between doctrine and pastoral practice, the possibility of receiving God's grace without accepting the truth about God, inculturation, the hermeneutics of the faith, intercultural and interreligious dialog. All these aspects of the life of the Church are part of the theology of preaching, and all of them contain some difficulties about the path from dogma to preaching. Unfortunately, when these issues are theologically analyzed, the theology of Joseph Ratzinger usually remains forgotten. The goal of this thesis is to prove that the theology of Joseph Ratzinger/Benedict XVI contains many fresh ideas which may help to understand these crucial aspects of the realization of the mission of the Chuch today, and - what is even more important - provides tools which help to organize them in one theological vision. In order to realize this goal, statements about preaching, evangelization, missions, dogma, and kerygma were extracted from Ratzinger's theological heritage, then they were confronted with his understanding of the most holy Trinity, the Church, and a person. They were selected according to the hermeneutical key which is personalism. The result of this research is presented on the pages of the thesis summarised here. The thesis contains three chapters. First is entitled: God who is preaching the Good News. In it, the issues about the origin of the Gospel are analyzed. Father is the origin of all. By giving birth to his Son, He proclaims the Eternal Word. By doing so He becomes the first author of the Gospel. His life with the son and the Holy Spirit - the inner life of the Trinity - is a constant dialog (heart- to-heart) of these three Divine Persons. This is not only a model, but the origin, the essence, and the end of all the preaching. God, by the act of creation, his providential presence in the history of the world and incarnation extended this dialog onto his Creation. All are engulfed by it and invited to personally participate in it. The second chapter is entitled: The Church which is preaching the Good News. For Joseph Ratzinger, Church is not autonomous. It is „only” a Body of Christ whose soul if the Holy Spirit of Christ. In this chapter are discussed issues concerning the ways in which Jesus Christ, in/by/for his Church listens to the Father, gives him an answer, and preaches the Gospel. The areas were these actions are realized are liturgy, martyrdom, involvement in developing of the culture. The third chapter is entitled: A Christian who is preaching the Good News. Being the Mystical Body of Christ, the Church as a whole is unable to actualize of the aspects of the dialog which is the life of the Most Holy Trinity ad intra and ad extra. Hence, it is necessary to present how, according to Joseph Ratzinger, every person is invited by God to listen to his Word, to believe in/through/with him, to answer Him, to proclaim experienced in this way kerygma. Listening to God, answering him, and sharing the joy of the Gospel take place in participating in the liturgy, in conversion in taking responsibility for the Church. Joseph Ratzinger formulated the theology of preaching, evangelization and missions. He did not create a closed, systematic system of practical theology, but proposed a coherent, organized, opened yet containing all essential parts vision. For him preaching the Gospel does not mean only talking about God. It means, firstly, to listen to Him, giving him a personal answer (heart-to-heart) and allowing him to preach through the life of his faithful. It means to talk, but even more to adore and to participate in Christ's Cross - to speak by silence. The research presented in this thesis proves that there is a path from dogma to kerygma. It is necessary to find it, if one would like to receive and to preach, not his own gospel, but the Gospel of Jesus Christ. Furthermore, ecclesiastical practice depends on the doctrine of the Church and the inculturation does not mean simply an adaptation but rather a conversion. These are the reasons why Joseph Ratzinger's theology of preaching, evangelization, and missions is so needed, interesting, and attractive. It deserves more attention, and certainly could and should be developed.

El presente artículo analiza desde una perspectiva de la filosofía política, el pensamiento de Joseph Ratzinger en dos de sus problemas en los que más ha abundado a lo largo de su producción intelectual: el fundamentalismo religioso y el laicisimo político. Para hacerlo, acomete una profundización de lo que llama «ensanchamiento de la razón» para de esta manera dialogar con la filosofía política moderna, sin que se renuncie a los principios que defiende, lo que ha constituido en una manera muy aguda de acercar la geopolítica vaticana a los diferentes estados del mundo, y de influir en sus actores políticos más representativos
This article analyzes from the perspective of political philosophy , the thought of Joseph Ratzinger in two of its most problems has abounded throughout his intellectual production: religious fundamentalism and political laicisimo . To do so, undertakes a deeper he calls " broadening of reason" in this way dialogue with modern political philosophy , without surrender the principles defended , which has become a very acute way to approach the Vatican geopolitics the different states of the world , and to influence its most representative political actors
Trabajo de investigación

Cette thèse répond au défi lancé par Benoît XVI (2009), qui avait appelé toutes les personnes de bonne volonté à réfléchir sur le rôle de la gratuité dans l’économie et la société. Nous avons tâché de relever ce défi sur le plan scientifique, avec les outils et les démarches de l’analyse économique. Sur la base d’une revue systématique de la littérature économique portant sur la gratuité, nous avons essayé de rassembler des éléments pour donner un contenu à une « théorie des biens économiques gratuits ». Cette démarche nous a permis de définir ces biens gratuits, leurs formes et manifestations, et de comprendre leurs principales causes et conséquences. Une attention particulière a été accordée à l’étude de la « gratuité non intentionnelle », omniprésente dans la vie économique. Cette forme de gratuité émane, d’un côté, spontanément du processus de production et, d’un autre côté, des activités des entrepreneurs et des génies créatifs. Une implication forte de ce résultat est que la recherche de profit, stimulus de l’entrepreneur, n’est pas en soi opposée à la production de biens économiques gratuits ; bien au contraire, elle en est une cause. Peu d’économistes apprécient la gratuité non intentionnelle à sa juste valeur. En exagérant la portée réelle de conceptions théoriques telle la maximisation du profit et la concurrence atomistique, la plupart des économistes en appellent à l’État pour limiter les activités marchandes et pour assurer la production de biens économiques gratuits. Il est donc vrai, mais dans un sens assez paradoxal, que l’économie de marché pourrait s’ouvrir davantage à la gratuité si les économistes eux-mêmes travaillaient moins à la réduire dans ce champ
Benedict XVI (2009) has called upon all persons of goodwill to reflect upon the role of gratuitousness in economy and society. The present thesis responds to that challenge on the level of scientific inquiry, with the tools and the methods of economic analysis. Starting from a systematic review of the economic literature dealing with gratuitousness, we have tried to assemble conceptual elements to build a “theory of gratuitous economic goods”. Thus we have defined the nature of such gratuitous goods, their forms and manifestations, and analysed their principal causes and consequences. We have bestowed particular attention to the study of “unintentional gratuitousness” – an omnipresent phenomenon in economic life. This form of gratuitousness emanates, on the one hand, spontaneously from the market process and, on the other hand, from the activities of entrepreneurs and creative geniuses. A strong implication of this finding is that the profit motive, the stimulus of entrepreneurial action, is not per se in opposition to the production of gratuitous economic goods; quite to the contrary, it is one of their causes. Few economists have understood the nature and role of unintentional gratuitousness. Most of them, by exaggerating the scope of theoretical concepts such as the maximization of profits and atomistic competition, call for the government to limit the scope of for-profit activities and to promote the production of gratuitous economic goods. Thus it is true, though in a quite paradoxical sense, that the market economy could allow for much more gratuitousness if only the economists themselves did less to prevent this from happening

El propòsit principal d’aquesta tesi és identificar, publicar i analitzar 1.268 documents de l’antic arxiu de Sant Benet de Bages, una abadia benedictina fundada a mitjans del segle X, a la riba dreta del riu Llobregat (a la Catalunya central) per Sala de Conflent, un membre destacat de la noblesa pirinenca, un col•laborador proper dels comtes de Barcelona-Osona-Manresa en la tasca de conquesta i repoblació de la marca occidental en contacte amb al-Andalus. El període tractat comprèn 225 anys, de l’any 898 (data del primer document de propietat que tenia el monestir, fundat més de seixanta anys més tard) fins l’any 1123, quan va recuperar de nou la independència, després de la unió temporal amb Sant Ponç de Tomièras (ca. 1075-1101), d’acord amb el programa de la Reforma Gregoriana. Al llarg d’aquests documents, som capaços de conèixer no tan sols el llarg procés de formació del monestir i els detalls de la seva dotació, sinó també quins foren els seus abats, quants monjos hi va haver i la formació del seu patrimoni. Aquesta tesi aporta una mirada més profonda dels aspectes relacionals intraterritorials i extraterritorials i adquirir un coneixement intensiu en el camp social, polític, econòmic, material, cultural i lingüístic dels comtats catalans durant els segles X i XI i fins el primer quart del segle XII.
El propósito principal de esta tesis es identificar, publicar y analizar 1.268 documentos del antiguo archivo de Sant Benet de Bages, una abadía benedictina fundada a mediados del siglo X en el lado derecho del río Llobregat (en la Cataluña central) por Sala de Conflent, un miembro destacado de la nobleza pirenaica, un colaborador cercano de los condes de Barcelona-Osona-Manresa en la tarea de conquista y repoblación de la marca occidental en contacto con al-Andalus. El período tratado comprende 225 años, desde el año 898 (fecha del primer documento de propiedad que conservaba el monasterio, fundado más de sesenta años más tarde) hasta el año 1123, cuando hubo recuperado nuevamente la independencia original, después de la unión temporal con Sant-Pons-de-Thomières (ca. 1075-1101), de acuerdo con el programa de la Reforma Gregoriana. A lo largo de estos documentos, somos capaces de conocer no solamente el largo proceso de formación del monasterio y los detalles de su dotación, sino también cuáles fueron sus abades, cuantos monjes tuvo y la formación de su patrimonio. Esta tesis aporta una mirada más profunda de los aspectos relacionales intraterritoriales y extraterritoriales y permite adquirir un conocimiento intensivo en el campo social, político, económico, material, cultural y lingüístico de los condados catalanes durante los siglos X y XI y hasta el primer cuarto del siglo XII.
The basic aim of this thesis is to identify, to publish and to analyse 1,268 documents of the ancient archives of Sant Benet de Bages, a benedictine abbey founded in the middle of 10th century in the right side of the Llobregat river (in central Catalonia) by Sala of Conflent, an outstanding member of the nobility of the Pyrenees, a narrow collaborator of the counts of Barcelona-Osona-Manresa in the task of conquest and repopulation of the west mark in contact with Al-Andalus. The period studied covers 225 years, going from the year 898 (date of the first document of property that had the monastery, founded more than sixty years later) to the year 1123, when it recovered again its independence, after temporary union with Saint-Pons-de-Thomières (ca. 1075-1101), according to the program of the Gregorian Reform. Along those documents, we are able to know not only the long process of formation of the monastery and the details of its endowment, but also who were their abbots, how many monks lived there and the building of their patrimony.

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This study aims to analyze how the dialogical relationships and construction of meaning are built in current Catholic religious discourse, here represented by the encyclical letters of Pope Benedict XVI. I understand that even a discourse as established as the religious it is influenced by several others with which they share and to which they oppose ideas or use them to establish the meaning of the discourse. Thus, the dialogism and construction of meaning will be observed in the clash that occurs between the texts of the pope and the present discourses in society in different contexts, explicity and implicity referred to by the author, or even the discourses that are formed in different contexts in which these themes are inserted. So, the developed analysis will seek to understand, from the observation of dialogism in the documents in question, how to organize such discursive genre, and then establish, from the undeniable formation of extraverbal on the verbal, which is the relationship they have with these texts that circulate in society. I therefore consider that dialogical relations enable convergence or divergence, acceptance or refusal. In that way, one must do the question: what kind of opposing discourses should they keep deleted to preserve the hegemony of the official discourse? Which discourses are confronted with it? A discourse that intends to be dominant it tends to exclude others, not belonging to their universe that are not accepted or are discredited. The fundamental question of this analysis is therefore to understand the discourses of which we must defend and discourses to which we must resort to form the intended meaning in the encyclical letters in Authier Revuz (1990): that another one needs to defend, the other is needed to resort to be formed (p.31). Hence, this analysis seeks to verify how it happens, in the language, the confrontation of ideas which constitutes the discourse of this letter, analyzing how the voice of the Other is part of such discourse. The thought that will guide this research will be based on studies of the Russian philosopher Milkhail Bakhtin on Dialogism and Ideology.
Este trabalho tem como objetivo analisar como se dão as relações dialógicas e a construção do sentido no discurso religioso católico atual, aqui representado pelas cartas encíclicas do papa Bento XVI. Entendo que mesmo um discurso tão consolidado como o religioso sofre influências de vários outros com os quais partilha e aos quais contrapõe idéias ou delas faz uso para estabelecer o sentido do seu discurso. Dessa forma, o dialogismo e a construção de sentido serão observados no confronto que se dá entre os textos do papa e os discursos presentes na sociedade em diferentes contextos, referidos explícita e implicitamente pelo autor, ou, ainda, os discursos que se formam nos contextos diversos nos quais tais temas estão inseridos. Assim, a análise desenvolvida buscará compreender, a partir da observação da dialogia nos documentos em questão, como se organiza tal gênero discursivo, e depois estabelecer, a partir da constitutividade inegável do extraverbal sobre o verbal, qual a relação que tais textos têm com os que circulam na sociedade. Considero, para tanto, que as relações dialógicas podem ser de convergência ou divergência, de aceitação ou recusa. Assim, cabe questionar: que discursos opostos devem ser mantidos apagados para a preservação da hegemonia do discurso oficial? Que discursos o confrontam? Um discurso que se pretende dominante tende a excluir outros que não pertençam ao seu universo que não são aceitos ou são desprestigiados. A questão fundamental desta análise é, portanto, entender os discursos dos quais é preciso se defender e os discursos aos quais é preciso recorrer para constituir o sentido pretendido nas cartas encíclicas em Authier-Revuz (1990): de que outro é preciso se defender, a que outros é preciso recorrer para se constituir (p.31). Assim, esta análise busca verificar como se dá, na linguagem, o confronto de idéias que constitui o discurso desta carta, analisando como a voz do Outro entra em tal discurso. O pensamento que norteará esta pesquisa será os estudos do filósofo russo Mikhail Bakhtin sobre Dialogismo e Ideologia.

Identifica el carácter del discurso del diario El Comercio acerca de la renuncia de Benedicto XVI y el pontificado de Francisco. Explica el discurso ideológico que se encuentra en las noticias del diario El Comercio acerca de la renuncia de Benedicto XVI y el pontificado de Francisco. Describe los elementos estructurales en el discurso de las noticias del diario El Comercio respecto a la renuncia de Benedicto XVI y el pontificado de Francisco. Utiliza dieciocho textos del diario El Comercio, que van desde el 12 de febrero de 2013 hasta el 14 de marzo del mismo año. Realiza una investigación de tipo exploratoria, descriptiva y correlacional. Presenta tres variables de investigación: discurso, ideología y construcción de las noticias.
Tesis

In der vorliegenden Arbeit begibt sich die Autorin auf eine einzigartige Tauchreise in das islamische Denken. Sie betrachtet die größeren Fragen des interreligiösen und kulturellen Dialogs zwischen Christentum und Islam, sowie die Grundlagen, auf denen dieser Dialog nach Vorstellungen muslimischer Religionsexperten geführt werden sollte. Der Reiseführer ist Prof. Dr. Peter Heine, deutscher Islamwissenschaftler. Um die Wende des interreligiösen und kulturellen Dialogs einzuleiten, legen die berühmtesten Gelehrten der islamischen Welt, darunter Großscheich von Al-Azhar Prof. Dr. Tantawi, der ägyptische Gelehrte und Politiker Dr. Zakzouk, Großmufti von Ägypten Dr. Ali Gomaa, Großmufti von Mauretanien Dr. Ibn Bayyah, sowie Großmufti von Syrien Dr. Hassoun, zum ersten Mal die Grundzüge eines wahrhaften, ernsten und erfolgreichen Dialogs zwischen der westlichen und islamischen Welt nieder. Die „Regensburger Rede“ des Papst Benedikt XVI im Jahr 2006, der darauffolgende offene Brief von 38 muslimischen Gelehrten an den Papst, sowie der Text der Botschaft aus Amman sind die Grundsteine zur Herstellung einer friedlichen, solidarischen Welt, in der ein offener geistiger Austausch gefördert und gegenseitiges Verständnis gefordert wird.
An unique trip into the Islamic thought. Using the ship of humanity the present work dives into the largest issues of the inter-religious and cultural dialogue between Christianity and Islam, as well as the basics on which this dialog should be conducted according to the ideas of famous Muslim religious experts. The guide is Dr. Peter Heine, the famous German Islamic scholar. For the first time, the most famous scholars of the Islamic world, including Grand Sheikh of Al-Azhar, Grand Mufti of Egypt Dr. Ali Gomaa, Dr. Zazouk, minister of higher religious organization, Grand Mufti of Mauritania Dr. Ibn Bayyah, Grand Mufti of Syria Dr. Hassoun and others draw the basic principles of a successful and honest dialogue between the Western and Islamic world in order to live in a solidaric and peaceful world to restore the turn of interreligious and intercultural dialog.

This thesis explores the extent to which eschatology shapes temporal existence. The interlocutors are Alexander Schmemann and Joseph Ratzinger. The first part of the thesis examines (1) Schmemann's account of eschatology, (2) how this shapes temporality, and (3) what it means to be a person in time. Schmemann's account is based upon a dualistic conception of temporality in which ‘this world', the ‘old' aeon, finds its meaning and life in the ‘new' aeon. Thus, meaning is found anagogically and teleologically, and human persons are called not only to ascend and leave the ‘old' aeon but, as priests, to instil meaning into the world by offering it to God. It is argued that although Schmemann's anthropology is Christocentric and relational, it remains, like his view of temporality, teleologically unidirectional. The second part of the thesis addresses the same questions as are raised in part one but of Ratzinger's theological approach. For Ratzinger eschatology is absorbed into Christology, and thus it is understood relationally as is also the case with his account of history. The Logos as dia-Logos works within history ‘wooing' humankind into relationship with the trinitarian God. As a result of Ratzinger's relation vision, history is undivided––there is no ‘old' and ‘new' aeon––and history succeeding Christ continues to be Advent history. As historical creatures, human persons are relational beings who must be understood as both ‘with' and ‘for' the other. Temporality as relational ‘space' is central to his account and interpreted as grounded in the eternal being of the relational God. The thesis concludes that for Ratzinger God's triune relationality shapes eschatology and what it means to be a person in time. Whereas, for Schmemann, the converse is the case: eschatology informs his conception of relationality, temporality, and personhood. As a result of the primacy of eschatology in Schmemann's theology human temporal existence is ultimately denigrated.

La riforma attuata nel ramo femminile dell'ordine di San Benedetto da Catherine Mectilde de Bar [Madre Mectilde del Santissimo Sacramento] (1614-1698). La formazione, l'opera e gli incontri della religiosa lorenese sullo sfondo delle vicende politiche ed ecclesiali della Francia del XVII secolo. Gli aspetti storici, istituzionali e teologici legati alla fondazione e allo sviluppo dell'Istituto delle benedettine dell'Adorazione Perpetua del Santissimo Sacramento.
The reform realised by Catherine Mectilde de Bar [Mother Mectilde of the Most Holy Sacrament] (1614-1698) in the feminine branch of the Benedictine Order. The formation, the works and the writings of this nun from Lorraine in the midst of the political and ecclesial events in seventeenth century France. The historical, institutional and theological aspects connected with the foundation and the development of the institute of the Benedictine nuns of the perpetual adoration of the Most Holy Sacrament.

La riforma attuata nel ramo femminile dell'ordine di San Benedetto da Catherine Mectilde de Bar [Madre Mectilde del Santissimo Sacramento] (1614-1698). La formazione, l'opera e gli incontri della religiosa lorenese sullo sfondo delle vicende politiche ed ecclesiali della Francia del XVII secolo. Gli aspetti storici, istituzionali e teologici legati alla fondazione e allo sviluppo dell'Istituto delle benedettine dell'Adorazione Perpetua del Santissimo Sacramento.
The reform realised by Catherine Mectilde de Bar [Mother Mectilde of the Most Holy Sacrament] (1614-1698) in the feminine branch of the Benedictine Order. The formation, the works and the writings of this nun from Lorraine in the midst of the political and ecclesial events in seventeenth century France. The historical, institutional and theological aspects connected with the foundation and the development of the institute of the Benedictine nuns of the perpetual adoration of the Most Holy Sacrament.

The purpose of this essay is to discuss what kind of normativity can be considered acceptable in academic theology today in Sweden. This I do by critically and comparatively analyze two debates. The first debate is from Sweden and has its origin in the book Den okände Jesus written by Cecilia Wassén och Tobias Hägerland. The second debate is an international debate about Joseph Ratzingers or Benedict XVI book Jesus of Nazareth. For the purpose of comparison I am working with three analytical questions. I am asking the different texts whether the author express any ontological assumptions or if he or she argumenting at a epistemological level, what enables intersubjective verifiability according to the author and what kind of methods does the author see as acceptable to reach historical knowledge? This questions works as a methodological cluster and the answers indicate what the authors think about acceptable normativity in academic theology. After that I identify similarities and divergences and I ́m comparing different positions and arguments. Finally I evaluate the reasonability of these positions and argument. The reader will be lead to the conclusion that intersubjective verifiability in academic theology and exegetic doesn ́t demand naturalistic or empirical points of departure but rather transparency and cognitive understandable argument which includes theological normative arguments and research. An attitude I name as methodological reciprocity.

La thèse porte sur la réflexion de Ratzinger sur la "raison". La critique de la raison moderne, ainsi que l'éléboration d'un modèle alternatif de raison, permet de cerner les enjeux de la théologie de Ratzinger et de saisir le fil conducteur de ses nombreuses batailles.
Doctorat en Philosophie
info:eu-repo/semantics/nonPublished

A propósito do valor histórico e da importância da Biblioteca do Mosteiro de São Bento de São Paulo pela conservação de um singular patrimônio bibliográfico, pretendemos compreender fragmentos de sua história a partir da bibliografia histórica e da cultura monástica entre livros, leituras e bibliotecas. Para tanto, a pesquisa se desenvolveu em três linhas de investigação: a primeira, a análise de obras e de documentos que nos permitiram resgatar aspectos históricos e culturais que proporcionaram a formação da Biblioteca- Livraria no contexto do monaquismo beneditino; a segunda, o estudo da bibliografia histórica e da cultura monástica de livros e de leitores em uma perspectiva de longa duração e dialética com a Biblioteca-Livraria e a sua Coleção de Livros Antigos; e a terceira, a elaboração do Catálogo da Coleção de Livros Antigos da Biblioteca-Livraria do Mosteiro e a identificação de alguns de seus objetos bibliográficos, assim como dos princípios de organização destes. A partir do estudo realizado, entendemos que entre os monges beneditinos sempre houve diversos sinais de uma reflexão e orientação profunda a respeito de bibliotecas e de livros e que a própria Biblioteca-Livraria é reflexo da mentalidade beneditina e emblema mesmo da instituição monástica, de modo que os aspectos espirituais, históricos e culturais do monaquismo beneditino constituem elementos configuradores das etapas de formação de sua identidade bibliográfica e informacional.
Concerning the historical significance of the Library of Saint Benedicts Monastery of São Paulo in its conservation of a unique bibliographical heritage we intend to understand fragments of its history. Our approach is from a point of view of the historical bibliography and the monastic culture found in books, readings and libraries. Within that framework, the research was developed along three lines of investigation: the first one, the analysis of books and documents that allow us to rescue the cultural and historical aspects that provided for the formation of the Old Library in the context of Benedictine monasticism; the second, the study of the historical bibliography and the monastic culture of books and readers from a long term and dialectic perspective with the Old Library and its Old Books Collection; and the third, the elaboration of a Catalogue of the Old Books Collection of the Monasterys Old Library and the identification of some of its bibliographical objects, as well as the principles of their organization. We understand, from the research we conducted, that among the Benedictines there has always been various signs of reflection and profound orientation regarding libraries and books and that the Old Library itself is a consequence of the Benedictine mind-set and an emblem of the monastic institution, so that the spiritual, historical and cultural aspects of the Benedictine monasticism constitute elements of the phases of formation of its bibliographical and informational identity.

Defence Date: 11 June 2010
Examining Board: Prof. Anthony Molho (EUI) – Supervisor; Prof. Antonella Romano (EUI); Prof. Grado Giovanni Merlo (Università di Milano); Prof. John Arnold (London, Birkbeck University)
PDF of thesis uploaded from the Library digital archive of EUI PhD theses
Questa ricerca esamina teorie e pratiche della repressione anti-ereticale nella prima metà del Trecento attraverso una ricostruzione dell’elaborazione teologica, dell’attività inquisitoriale e della politica pontificia di Jacques Fournier (Iacobus de Furno, ca.1285-1342), eletto papa sul finire del 1334 con il nome Benedetto XII. Monaco cistercense, vescovoinquisitore, cardinale teologo vicino a papa Giovanni XXII ed infine pontefice, Fournier tracciò le linee di un multiforme intervento teso a combattere la dissidenza religiosa. La sua carriera si svolse contestualmente al declino dell’eresia manichea in Languedoc e all’esplosione delle persecuzioni della dissidenza minoritica, nel vivo dei più accesi dibattiti teologici intorno alla Postilla super Apocalypsim di Olivi e alla nozione di povertà evangelica e francescana.

Trilogy Jesus of Nazareth, Pope Benedict XVI from the perspective of fundamental theology In this thesis, the author aims to finding interesting topics in the trilogy, Jesus of Nazareth of Pope Benedict XVI and their contribution to fundamental theology. The author takes into account the other sources from theological work of Joseph Ratzinger and his production as Supreme Pontiff Benedict XVI. Work represents the view of Joseph Ratzinger on the use of empirical methods, particularly the historical-critical method in the study of the Scripture, the historical credibility of the Gospel of John and his authorship and the internal process of the text in Church. The thesis also discusses the benefits of the Gospel of John for internal knowledge of Jesus Christ and draws conclusions from the empirical reductionism for understanding Jesus' divinity. The author then discusses the topic of truth and love as the possibility of recognizing their source in God. Marginally mentions the role of the Virgin Mary and her helping to the study of Scripture and deepen relations between Christians and Christ.

Trilogy Jesus of Nazareth, Pope Benedict XVI from the perspective of fundamental theology In this thesis, the author aims to finding interesting topics in the trilogy, Jesus of Nazareth of Pope Benedict XVI and their contribution to fundamental theology. The author takes into account the other sources from theological work of Joseph Ratzinger and his production as Supreme Pontiff Benedict XVI. Work represents the view of Joseph Ratzinger on the use of empirical methods, particularly the historical-critical method in the study of the Scripture, the historical credibility of the Gospel of John and his authorship and the internal process of the text in Church. The thesis also discusses the benefits of the Gospel of John for internal knowledge of Jesus Christ and draws conclusions from the empirical reductionism for understanding Jesus' divinity. The author then discusses the topic of truth and love as the possibility of recognizing their source in God. Marginally mentions the role of the Virgin Mary and her helping to the study of Scripture and deepen relations between Christians and Christ.

Working in its first part introduces the basic points of Marian spirituality. It shows her sources in the Old and New Testaments. The following are presented and analyzed its theological basis and are also compared various doctrinal truth doctrine of the Virgin Mary looking chosen saints of important theological figures with attitudes Joseph Ratzinger - Pope Benedict XVI. In the second half of the work is shown in the way he lived and understood Marian spirituality during his pontificate. The final section is intended to Benedict's thoughts, which are developed by individual elements of Marian devotion.

The Master's Thesis deals with the issue of solitude of seniors. It examines the solitude from theological, psychological and sociological point of view and seeks inspiration in the Social Doctrine of the Catholic Church. It tries to understand the position of Benedict XVI. who says that the most painful kind of poverty is solitude. The acquired knowledge is then viewed through the optic of social work and possible solutions of the problem of solitude of seniors are suggested.

Evangelization is the most important mission and responsibility of the Church and the main characteristic of her very existence. The church evangelizes because it is her duty to proclaim and to testify for the Gospel. The new evangelization is necessary most of all in such places where the Christian tradition has lost its living sense of faith, where people have lost their feeling of being members of the Church, or they have retreated from Jesus Christ. This topic has proved to be very important and pressing. Since the times of the Second Vatican Council, the Popes, namely Paul VI, John Paul II, Benedict XVI, and Francis, have been expressing their opinions on this subject. They have been searching for new language, new ways, new forms of evangelization. This thesis aims to show that there is a noticeable development of approaches of individual pontiffs to evangelization. Keywords The new evangelization; The evangelization; John Paul II.; Benedikt XVI.; Francis; The church.

Joseph Ratzinger, who led the Catholic Church as Pope Benedict XVI from 2005 to 2013, is a well-respected and published theologian. Much of his writing centers on the liturgy, and he has addressed the topic of music several times. His theological understanding of liturgical music and its application to the pipe organ together with its repertoire is the focus of this dissertation. The first two chapters deal with Ratzinger’s theological writings on the liturgy and sacred music as well as their significance for the pipe organ. Several themes emerge in his writings. These reveal Ratzinger’s understanding of the liturgy and are identified as characteristics of true liturgical music. Though he rarely speaks directly about the organ, these characteristics, namely, cosmos, logos, mystery, and history can be connected with both the instrument and its repertoire. In chapters three through five, select pieces from the masterworks of the Catholic organ tradition, Frescobaldi’s Fiori Musicali, Tournemire’s L’Orgue Mystique, and Langlais’ Livre Oecumenique, are analyzed and interpreted in light of Ratzinger’s theology. The organ has also been used as an accompanimental instrument and for improvisation in the liturgy. This is considered in chapters six and seven. In chapter eight, attention is given to the pipe organ itself, and the instrument is found to be a symbol of the same theological concepts Ratzinger associates with the liturgy. The last chapter provides a summary and indicates the implications of Ratzinger’s theology for the liturgical role of the pipe organ today. This comprehensive examination of Ratzinger’s theology of liturgical music and the pipe organ with its liturgical repertoire, which includes written compositions, accompaniment, and improvisation, reveals the relationship between them. The organ itself embodies Ratzinger’s themes of cosmos, logos, mystery, and history and is therefore the ideal liturgical instrument, indeed, the king of musical instruments. Through analysis, certain musical characteristics are discovered that can be said to exemplify elements of liturgical theology. Ultimately, Ratzinger’s liturgical theology assigns value to the historic role of the organ in the liturgy and illuminates the worth and relevance of the Church’s treasury of sacred organ music.

Embora o percurso teológico de Joseph Ratzinger esteja envolto numa panóplia de características, é possível, perscrutando a sua obra, verificar que o seu pensamento cristológico possuí dois momentos, não distintos, porém complementares. O primeiro momento floresce, principalmente, a partir da compilação da Introdução ao Cristianismo. Sobretudo em consequência das problemáticas oriundas do século XX, Joseph Ratzinger procura justificar a cristologia perante o dilema entre o Jesus histórico e o Cristo da fé, apresentando uma excelente sistematização a partir da cristologia do Filho. O segundo momento culmina com a trilogia Jesus de Nazaré, onde o agora Papa Emérito, procura caracterizar o Jesus real, não desligando esta cristologia, mas em continuidade com a cristologia do Filho, evidenciando o carácter experiencial da pessoa de Jesus.
Although Joseph Ratzinger's theological journey is surrounded by a multitude of characteristics, it is possible, by examining his work, to find that his Christological thought has two moments, not distinct but complementary. The first moment flourishes mainly from the compilation of the Introduction to Christianity. Especially as a result of the problems arising from the twentieth century, Joseph Ratzinger seeks to justify Christology in the face of the dilemma between the historical Jesus and the Christ of faith, presenting an excellent systematization from the Christology of the Son. The second moment culminates in the Jesus of Nazareth trilogy, where the now Pope Emeritus seeks to characterize the real Jesus, not disconnecting this Christology, but in continuity with the Christology of the Son, highlighting the experiential character of the person of Jesus.

Jesus Christ is the only one Norm of Christian Moral: Sacramentum et Exemplum and it 's Moral Meaning in the Work of Benedict XVI. Jesus Christ commands the love to his apprentices in The Farewell Speech (John 13,34 and 15,12) but he commands de facto himself, because he is incorporated love. He is the sacrament - Sacramentum, we take him at communion where our being is converted, we are disposed to love. He is also the example - Exemplum, which is teaching us to live in love and to do deeds of love. These aspects are the topic of this work. The first task is to analyze moral meanings both of the aspects in the work of Benedict XVI. The triptych Jesus of Nazareth (Jesus-Buch in Germ. abbreviation) is considered as a key work. Also all the pope's encyclicals are in indirect dialog with Jesus-Buch, mainly the Deus caritas est. The Spirit of the Liturgy is important in the topic as well. The analytic part of the work, according to the it's size, is focused only to such depth, to be the basic thesis: 'Jesus Christ is the only one norm of christian moral' theological legitimate. The main aim is to prove, if our thesis is taken as a fact, that Jesus's commandment of love is unique, universal rule, of which moral influence is realized through the Eucharist and is concretized in living activity of Christ...

A prisão é uma realidade que sempre existiu. Esta foi variando ao nível de concetualização e de finalidade ao longo dos tempos. Presos sempre os tivemos. Todavia, a forma como olhamos para eles nem sempre foi a mais correta, aquela que reconhece no preso a sua verdadeira dignidade. As prisões surgiram da necessidade da sociedade proteger os cidadãos. Contudo os cidadãos condenados à prisão acabavam por ser esquecidos. No meio deste esquecimento emerge o mandato de Jesus de visitar os presos. E um mandato que não se alheia da história, mas compromete-se com ela e com os seus protagonistas, os homens. A prisão torna-se, por essa razão, um lugar teológico onde Deus quer fazer Páscoa, como fez há dois mil anos. A prisão continua a ser um lugar de missão, embora nem sempre presente no coração dos cristãos. Apesar dos Papas não se terem esquecido dos presos, como relata a história, só neste último século é que as pessoas privadas de liberdade começaram a ter mais relevo nas palavras e nos gestos dos Papas. Assim, por meio dos ensinamentos do Papa João Paulo II, Bento XVI e Francisco (até ao Ano Extraordinário da Misericórdia), sem esquecer os sinais proféticos dos Papas que os precederam, tentamos esboçar uma Pastoral Penitenciária que tenta ser cada vez mais acolhedora e em constante saída. Neste sentido, interessa-nos que esta ação eclesial se concretize no específico de cada realidade. Por isso, deixamos alguns desafios para a Pastoral Penitenciária em Portugal, sempre a auscultando a realidade portuguesa e daquilo que vão sendo as interpelações papais.
Prison is a reality that has always existed. Throughout time its level of conceptualization and finality has shifted. We always had prisoners. However, the way we true dignity. Prisons arised from the, oftentimes its convicted citizens ended up being forgotten. In the midst of this forgetfulness, mandment is not apart from history but committed with it and its protagonists, mankind. For this reason, prison became a theological place where God wishes to resurrect, as he did two thousand years ago. Although it is not always present in the heart of Christians, prison continues to be a place of mission. Even though the Popes have not forgotten the prisoners, history tells us that only in and gestures. Therefore, By means of the teachings of Pope John Paul II, Pope Benedict XVI and Pope Francis (until the extraordinary Jubilee of Mercy), without forgetting the prophetic signs of the Popes who preceded them, we shall try to sketch a penitentiary pastoral that tries to be ever more welcoming and constantly on the move. In this respect, we are interested in the fact that the ecclesial action may be rendered concrete within the specificity of each local reality. Therefore, we present some challenges to the prison pastoral care in Portugal, always auscultating Portuguese reality and Papal interpellations.

Le Catholicisme et l’Islam, les deux plus grandes religions du monde numériquement, connaissent des rapports oscillants entre dialogue et rivalités. Ces deux derniers se manifestent à travers une variété d’actions, nationales et internationales, ainsi que par des écrits et des déclarations. Du côté catholique, ce dynamisme est promu en particulier par la pensée du Pape Benoit XVI à l’égard du dialogue avec la religion musulmane, qui est centrée sur le respect des libertés religieuses loin de la violence, ainsi que la préservation de l’identité. Du côté musulman, il existe plusieurs acteurs soucieux de présenter une image paisible de leur religion. Leurs efforts prennent différentes formes de dialogue, dont certaines s’opèrent dans un contexte étatique où le politique prime sur le religieux, à l’image des démarches des royaumes saoudien et jordanien. À ces activités de nature plus étatique, s’ajoutent des activités académiques et théologiques d’intellectuels et de religieux musulmans, tels que le professeur sunnite tunisien Mohammed Talbi et l’Imam chiite libanais Muhammad Hussein Fadlullah. Ils soulèvent les mêmes craintes identitaires et prônent les mêmes revendications de liberté et de dialogue que le Pape Benoit XVI, à partir de leurs perspectives musulmanes. L’entente cordiale entre l’Islam et le Catholicisme est donc mêlée à des controverses et des points conflictuels qui soumettent le dialogue à des enjeux religieux, historiques et politiques propres au contexte de ses tenants. À travers toute cette subtilité et ces complications, le dialogue reste toujours un objectifde chacun des protagonistes.
Catholicism and Islam, the two largest religions numerically on earth, are known to entertain relations that oscillate between dialogue and rivalry. These are reflected in a variety of activities, statements and writings, at both national and international levels. On the Catholic side, this dynamic relationship is promoted in particular by Pope Benedict XVI who believes that religious freedom is one of the main issues in the dialogue with Muslims, alongside with safeguarding a Christian identity that is rooted in peaceful behavior. On the Muslim side, there are several actors striving to present a peaceful image of their religion. Their efforts take different forms of dialogue, some of which include specific state actors where politics dominates over religion, such as the case of the two kingdoms of Saudi Arabia and Jordan. In addition to these more state related activities, there are others of a more academic and theological nature, as those of the Tunisian Sunni professor Mohammed Talbi and the Lebanese Shiite Imam Muhammad Hussein Fadlullah. Both raise the same fears of identity and advocate the same claims for freedom and dialogue than does Pope Benedict XVI, from their own Muslim perspectives. The friendly relations between Islam and Catholicism are mixed with conflicts and controversies that influence the dialogue in terms of religious, historical, and politica l challenges unique to the context of each practitioner. Throughout these subtleties and complications, the dialogue remains a major objective for each one of the protagonists.

Temat gabinetów osobliwości jak dotąd cieszył się zainteresowaniem przede wszystkim badaczy kultury i literatury renesansu, zwłaszcza historyków sztuki zajmujących się dziejami kolekcjonerstwa europejskiego. Jest to zrozumiałe o tyle, że epoka kultury ciekawości była czasem, w którym powstawały pierwsze wunderkamery erudytów. W pracy przyjmuję założenie, że w XIX wieku, a zwłaszcza w jego drugiej połowie, zaistniały warunki do ponownego rozwoju tej formy ekspozycji, która ze sfery arystokratycznych kolekcji przeniosła się przede wszystkim do kultury popularnej i literatury. Celem mojej rozprawy jest opisanie i poddanie interpretacji różnych form obecności gabinetów osobliwości w literaturze drugiej połowy XIX wieku w kontekście kulturowym. Gabinet osobliwości rozumiem jako kolekcję przedstawiającą pomniejszony obraz świata, której konstrukcja zasadza się na przekonaniu, że uniwersum najlepiej reprezentuje to, co unikatowe, rzadkie, osobliwe. Stawiam tezę, że zainteresowanie osobliwościami było konsekwencją wartości wyznawanych przez XIX-wieczną formację kulturową oraz umożliwiało badanie i opisywanie zagadnień pozornie znajdujących się poza obszarem refleksji pozytywizmu, naturalizmu czy scjentyzmu. Przyjmuję, że „osobliwość” jest pojęciem funkcjonalnym w takim znaczeniu, że więcej niż o przedmiocie, mówi o oglądającym, dlatego z jednej strony badam, w jaki sposób XIX-wieczni autorzy przedstawiali swoją epokę za pomocą figury gabinetu osobliwości, z drugiej – rekonstruuję opowieści, które wyłaniają się z aktu patrzenia na to, co osobliwe. Niniejsza praca wpisuje się w kulturową historię literatury zarówno poprzez zakres tematyczny, jak i zróżnicowane instrumentarium badawcze, na które składają się narzędzia stosowane przez literaturoznawstwo, kulturoznawstwo i historię sztuki. Wśród analizowanych utworów znalazły się zarówno powieści, jak i opowiadania, opisy podróży, traktaty filozoficzne, naukowe i popularnonaukowe ukazane na tle przewodników turystycznych oraz artykułów prasowych. Kontekstem dla polskich tekstów są odpowiednio wybrane utwory literatury obcej. Konstrukcja pracy oddaje różne etapy obiegu osobliwości w kulturze i literaturze. W pierwszym rozdziale poddaję interpretacji teksty podróżnicze powiązane z realnie istniejącymi kolekcjami osobliwości. Ich autorami są zarówno pisarze (Józef Ignacy Kraszewski, Sygurd Wiśniowski), jak i uczeni (Karol Darwin, Konstanty Jelski, Benedykt Dybowski) oraz kolekcjonerzy (Michał Tyszkiewicz). Sprawdzam, w jaki sposób badali i opisywali napotkane osobliwości, a zebrane przez nich eksponaty zestawiam z atrakcjami turystycznymi (w rozumieniu Deana MacCannella) i pamiątkami (w rozumieniu Anny Wieczorkiewicz). W rozdziale drugim i trzecim koncentruję się na przedstawionych w literaturze miejscach (w rozumieniu Elżbiety Rybickiej), w których badano, eksponowano i sprzedawano osobliwości, czyli odpowiednio: gabinetach naukowych (m.in. Sartor Resartus, Niewidzialny, Mistrz Twardowski, Xiądz Faust, ale też realne laboratoria Tesli, Szczepanika i Ochorowicza), prywatnych (m.in. Kuzyn Pons, Pan Major, The Spoils of Poynton) oraz magazynach osobliwości (m.in. Magazyn osobliwości, Lalka, Jaszczur, Złota czara). Interpretacje podporządkowane są trzem podstawowym perspektywom: praktyki, poetyki i polityki (wg Susan Pearce) zbierania, pokazywania i oglądania osobliwości. Zaprezentowane w tekstach eksponaty czytam, wzorem kolekcjonerów, metonimicznie (wg Elaine Freedgood). O ile w pierwszych trzech rozdziałach koncentruję się przede wszystkim na osobliwych rzeczach, o tyle ostatni rozdział poświęciłam osobliwościom ludzkim, wystawianym w gabinetach, które należały do wielkomiejskiej kultury atrakcji (od panoptikum po seanse spirytystyczne). Sprawdzam, jakie sensy nadawano ludzkim ciałom w różnych dyskursach, w które wpisywane były osobliwości (wg Anny Wieczorkiewicz). Interpretowane teksty potwierdzają szeroką obecność gabinetów osobliwości w XIXwiecznej literaturze i kulturze oraz żywe zainteresowanie tym, co niezwykłe, niepoznane, niewidzialne. Osobliwość, która podlega oglądowi, badaniu, eksperymentom, umożliwia wprowadzenie „niezwykłości” charakterystycznych dla fantastyki w przestrzeń realizmu, znosząc tym samym ostrą granicę między idealizmem a materializmem, religią a nauką, faktem a cudem; staje się katalizatorem nowoczesności. Przedstawione kolekcje generują własne opowieści o wieku XIX, wpisujące się w poetykę osobliwości, która operuje specyficznymi: środkami wyrazu, konstrukcją narracji i formą tekstu. Wśród opowieści odczytanych z literackich gabinetów osobliwości na plan pierwszy wysuwają się te o powszechnym powinowactwie, o melancholii i utopii oraz o nowoczesnej normie. To jednocześnie opowieści silnie uwikłane w dyskurs klasowy, narodowy i konsumpcyjny. Poprzez eksponowanie osobliwości silnie akcentują, co jest uznawane za normalne, jednak normalność nie stanowi tu atrakcyjnego wzorca. Kontakt z osobliwym umożliwia emancypację ze sztywnych ram społeczeństwa mieszczańskiego i uczestnictwo w kulturze tworzonej przez geniuszy i ekscentryków: podróżników, artystów, uczonych i kolekcjonerów. W swojej pracy chciałam pokazać, że zwrot ku osobliwościom następuje w czasach intensywnego rozwoju nauki, techniki, nowych odkryć, które podkopują dotychczasowe paradygmaty i denaturalizują dotychczasowy obraz świata. Osobliwości pomagają ten obraz na powrót pozszywać w całość, tworząc pomost między przeszłością, nowoczesnością i przyszłością.
So far, cabinets of curiosities have been studied mainly by researchers of Renaissance culture and literature, especially art historians dealing with the history of European collecting. This is understandable, because the age of curiosity was the time when the first erudite wunderkammers were created. In my dissertation, I assume that in the nineteenth century, and especially in its second half, the conditions arose for the re-development of this exhibition form, which in turn entailed its transference from an organising principle of aristocratic collections to the contexts of popular culture and literature. The aim of my dissertation is to describe and interpret the various manifestations of cabinets of curiosities in the literature and cultural context of the second half of the 19th century. I understand cabinets of curiosities as collections presenting a microcosm, the design of which is based on the belief that the universe is best represented by those things that are unique, rare, and peculiar. I argue that the interest in curiosities was a consequence of the values which permeated the cultural formations of the nineteenth-century and functioned so as to enable exploration and description of issues which seemingly neither positivism, naturalism nor scientism were capable of reflecting. I assume that "curiosities" is a functional concept, in the sense that it describes the viewer rather than the object. From this point of view I study both how nineteenth-century authors portrayed their epoch using this figure, and the kinds of stories we can reconstruct from examining curiosities. This work is part of the cultural history of literature both in the sense of its thematic scope and the diverse research instruments it deploys. Among the latter are tools used by literary studies, cultural studies, and the history of art. Works that inform the analysis include novels as well as short stories, travel descriptions, philosophical treatises, scientific and popular science texts, tourist guides and newspaper articles. Foreign literature provides the context for the Polish texts studied. 1 The structure of the work reflects various aspects of the circulation of curiosities in culture and literature. In the first chapter, I interpret travel texts related to real-life collections of curiosities. Their authors included writers (Józef Ignacy Kraszewski, Sygurd Wiśniowski), explorers (Karol Darwin, Konstanty Jelski, Benedykt Dybowski), and collectors (Michał Tyszkiewicz). I inquire into how they researched and described the curiosities they encountered, and how the exhibits they collected were related to tourist attractions (Dean MacCannell) and souvenirs (Anna Wieczorkiewicz). In the second and third chapters, I focus on the places presented in the literature (Elżbieta Rybicka) in which the curiosities were studied, exhibited and sold: scientific cabinets (including Sartor Resartus, Niewidzialny, Mistrz Twardowski, and Xiądz Faust, but also real Tesla, Szczepanik and Ochorowicz laboratories), private collections (including Cousin Pons, Pan Major, and The Spoils of Poynton) and magazines of curiosities (including The Old Curiosity Shop, Lalka, The Skin of Sorrow, and The Golden Bowl). I examine the texts from three basic perspectives: the practice, poetics and politics (Susan Pearce) of collecting, and the showing and watching of curiosities. In common with the collectors, I read the exhibits presented in the texts metonymically (Elaine Freedgood). While in the first three chapters I focus primarily on things, the last chapter is about human curiosities, exhibited in the cabinets that belonged to the metropolitan culture of attractions (from the panopticus to the spiritualistic séances). I examine the significances that have been attributed to human bodies in the various discourses in which curiosities were embedded (Anna Wieczorkiewicz). The interpreted texts confirm the widespread presence of curiosity cabinets in 19thcentury literature and culture, and a vivid interest in what is unusual, unknown, or invisible. The curiosities examined enabled and facilitated the introduction of that "uniqueness", characteristic of speculative fiction, to the realm of realism, thereby abolishing the sharp boundary between idealism and materialism, religion and science, fact and miracle; they became a catalyst for modernity. The presented collections tell their own stories about the nineteenth century, using the poetics of curiosities, which operates with specific means of expression, narrative construction, and textual forms. Among the stories from the literary cabinets of curiosities, there are those inspiring universal affinity, evoking melancholy and utopia, and embodying modern norms. At the same time, these stories are enmeshed in class, national and consumer discourses. Although by displaying curiosities, that which is to be considered normal is strongly signalled, normality nevertheless does not here assume an attractive guise. Contact with curiosities allows 2 emancipation from the rigid framework of bourgeois society and participation in culture created by geniuses and eccentrics: travellers, artists, explorers and collectors. In my dissertation, I show that the turn to curiosities takes place in a time marked by the rapid development of science and technology, and new discoveries that shake the existing paradigms and denature the current image of the world. Curiosities help this image to be sewn back together, creating a bridge between the past, modernity and the future.

0 ABSTRACT In my thesis I focus on the political situation in the Kingdom of Bohemia and the Kingdom of France during the Great Western Schism, particularly its first two thirds. I put emphasis on the personality of Honoré Bovet, who was a diplomat and a messenger of the French king and who visited the court of the Bohemian king, Wecleslas IV. in 1399 My work is based on primary and secondary sources and scientific and specialised literature concerning the subject mentioned above. In addition I made use of my one- semester study program in France where I attended the lectures of and consultations with French medieval historians. First I describe in the thesis the ecclesiastical and political situation in both kingdoms. The next chapters are dedicated to the personality of Honoré Bovet and his writings related to his opinion on the Great Western Schism and the church in general. As a result of the research I present a general attitude of the French Kingdom to the Bohemian Kingdom, particularly king Wenceslas IV, in the period of the Great Western Schism and the dual papacy. Moreover, based on his writings I express Bovet's view of the Schism and the personalities involved in the Schism.