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1
Di, Pasquale Maria Elena. "The crise catholique : avant-garde religious painting in France, 1890-1912 /." Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.
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Keller-Lapp, Heidi M. "Floating cloisters and femmes fortes : Ursuline missionaries in Ancien Régime France and its colonies /." Diss., Connect to a 24 p. preview or request complete full text in PDF formate. Access restricted to UC campuses, 2005. http://wwwlib.umi.com/cr/ucsd/fullcit?p3205375.
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Bremond, d'Ars Nicolas de. "Société monétaire et religion la circulation de l'argent dans les paroisses catholiques contemporaines en France /." Lille : Atelier national de reproduction des thèses, 2004. http://books.google.com/books?id=AirZAAAAMAAJ.
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Pieragastini, Steven. "The Catholic press in France on the eve of the Dreyfus Affair, 1895-1897." Waltham, Mass. : Brandeis University, 2009. http://dcoll.brandeis.edu/handle/10192/23250.
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Hall, Matthew. "Lyon publishing in the age of Catholic revival, 1565-1600." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/16276.
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This PhD dissertation focuses upon the role of Lyon's printing industry in the revival of Catholicism in the second half of the sixteenth century. Lyon was one of Europe's premier cities; booming trade and tolerant attitudes had been catalysts for its growth. It possessed one of the finest and most renowned printing industries on the continent. Reputations were turned upside down by the development of evangelical activism in the 1560s. By the late 1560s the city was once more firmly placed in the Roman Catholic camp. Lyon's presses joined in the newly found Catholic sentiment. Presses produced a vast range of texts necessary for the reconstruction of the Church. From the start, the commerce of the book and the fate of Catholic revival were closely bound together. Within a decade of the fall of the Protestant regime, Catholic authors and publishers produced steady streams of violent pamphlet literature aimed towards the eradication of the Huguenot. With a powerful combination of theological tomes and a flood of book and pamphlet literature addressed to a wider audience, Lyon's printing presses held an important role in the progress of Catholic revival. Chapter one sketches core aspects of the history of the printing industry in Lyon from its inception in the 1470s until 1600. Chapter two concentrates on the production of pamphlet literature between 1565 and 1588, the years of Catholic victory and the period leading up to the radical developments of the Holy Catholic League. Chapter three extends the survey of the period 1565 until 1588 by addressing the body of larger religious books published. Chapters four and five explore the role of pamphlet literature during Lyon's adherence to the Leaguer, and then Royalist movement. Chapter six examines the production of larger religious books throughout the years 1589 until 1600. This study of Lyon's place in print culture demonstrates that our preconceptions of the book culture - seen through the predominantly German model - cannot be accurately imposed across European printing centres. Contrary to the German experience print culture and the Counter-Reformation were inextricably linked. Moreover, French Catholic authors were prepared to confront the evangelical movement in the medium of print. By doing so Catholic authors and publishers fully utilised the weapons that had brought Protestantism so much success, making them their own.
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Schechtman-Marko, John. "Harrowing the Church: Gregory VII, Manasses of Reims, and the Eleventh-Century Ecclesiastical Revolution in France." Oberlin College Honors Theses / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1557593663210487.
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Maul, Daniel Abram. "Saints and sinners among the French Jesuit missionaries of New France missionaries of their time, prophets for the future /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p033-0860.
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Scholz, Sebastian. "Politik - Selbstverständnis - Selbstdarstellung : die Päpste in karolingischer und ottonischer Zeit /." Stuttgart : F. Steiner, 2006. http://catalogue.bnf.fr/ark:/12148/cb411598188.
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Linder, Inge E. "Pilgrimage to the millennium : sacred art and architecture in late twentieth-century France." Thesis, Courtauld Institute of Art (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.342183.
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Salerno, Eva. "Les Chinois catholiques de Paris et de Milan : étude ethnographique comparative de deux communautés de fidèles." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5082.
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A Paris comme à Milan, l’implantation des communautés catholiques d’origine chinoise, qui se sont développées tout au long du XXe siècle, a suivi le rythme des fluctuations de l’histoire migratoire du continent asiatique. Prenant la mesure de l’enjeu de l’accueil de ces nouveaux fidèles, les autorités ecclésiastiques françaises et italiennes ont mis en place un certain nombre de structures et de dispositifs particuliers. A travers une étude ethnographique comparative, cette thèse propose d’analyser la façon dont les institutions ecclésiastiques de chaque pays accompagnent la structuration de ces groupes de fidèles chinois. Au cours de ce travail de recherche, nous nous sommes intéressés notamment aux différents parcours de vie de ces croyants, ainsi qu’aux motivations à la base de leur foi catholique. Plus particulièrement, nous avons analysé la façon dont ces éléments influençaient leur pratique quotidienne du catholicisme. Nous avons également étudié le rôle que ces communautés catholiques jouent en termes de maintien du lien de ces migrants chinois avec leur pays d’origine et leur cultureChinese Catholic communities living in Paris and Milan developed throughout 20th century following Asian migration flows. Being aware of the challenge of welcoming these new believers, French and Italian church authorities implemented specific structures for Catholic migrants. Through a comparative ethnographic study, this thesis offers to analyze how ecclesiastical institutions in Italy and France follow the structuring of Chinese faithful groups. During this research, we focused on churchgoers’ life stories and motivations behind their Catholic faith. More specifically, we analyzed how all these elements influenced their daily practice of Catholicism. We also studied the role that these Catholic communities play in terms of keeping connections between Chinese migrants and their culture
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Teinturier, Sara. "L'enseignement privé dans l'entre-deux-guerres : socio-histoire d'une mobilisation catholique." Thesis, Rennes 1, 2013. http://www.theses.fr/2013REN1G026.
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Dans la France de l'entre-deux-guerres, les catholiques ne cessent de revendiquer une prise en charge financière de leurs établissements scolaires, dont la situation matérielle s'avère singulièrement précaire. L'enseignement privé catholique subsiste grâce à ses enseignants, subsumant leurs conditions de travail au nom de leur foi. La doctrine affirmée de l'Église catholique en matière d'éducation et l'acceptation des rôles prescrits dans l'institution sont les clés essentielles du maintien du réseau éducatif catholique. Cette revendication s'accompagne d'un militantisme polymorphe. Aux tenants de la réalisation de l'unité catholique, qu'elle soit en opposition au régime politique ou s'inscrivant dans la légalité républicaine, s'adjoint une troisième posture, encore marginale, d'insertion du catholicisme dans la modernité. Rejet ou acception de l'école publique, définition et rôle de l'enseignement privé, signalent ce qui se joue au sein du champ ecclésial : l'acceptation ou non de la pluralisation de la société française et de l'opinion catholique. Dans les années 1920, domine la configuration d'un cléricalisme éducatif, utopie d'une société chrétienne dont l'école catholique serait le fer de lance. Les années 1930 sont l'objet d'une reconfiguration paradoxale : alors que l'épiscopat reprend l'initiative en créant un Comité national de l'enseignement libre en 1931, la décléricalisation de l'action catholique est confirmée. Ce faisant, le militantisme catholique, qui a permis le maintien des écoles, participe en même temps de la politisation de l'espace ecclésial et, in fine, de sa sécularisationIn France, during the interwar period, Catholics ceaselessly claimed public financial support for their schools, which were in a particularly precarious situation. Private Catholic schools subsisted thanks to their teachers who subsumed their hard working conditions to their faith. The strong doctrine of the Catholic Church in educational matters and the acceptance of prescribed roles within the institution were key to maintain a Catholic education system. This claim went alongside a polymorphous activism. Three attitudes prevailed: first, there where the advocates of the realization of Catholic unity, whether in opposition to the political regime or enrolling in the republican legality; then appeared a new movement which demanded the insertion of Catholicism into the modern world. The rejection or the acceptance of the public school system and the definition of private education and of its role, highlighted the issue for the Church: the acceptance or rejection of the pluralisation of French society and of the Catholic opinion. In the 1920’s prevailed the clericalist educational utopia of a Christian society of which Catholic schools would be the spearhead. The 1930’s saw a paradoxical reconfiguration: in the same time that bishops took the initiative of creating a National Committee for private education in 1931, the declericalization of Catholic action was confirmed. In doing so, Catholic militancy which enabled the maintenance of schools, was also responsible for the politicization of the ecclesial scope and, ultimately, of its secularization
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Roberts, Edward. "Flodoard of Rheims and the tenth century." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/4498.
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This thesis is a study of the works of the historian Flodoard of Rheims (893/4–966), author of two substantial prose narratives (Annales and Historia Remensis ecclesiae) and an epic verse history (De triumphis Christi). Flodoard is the only major Frankish chronicler of his day, so his accounts of the political history of the West Frankish, Ottonian and Italian kingdoms are of paramount importance to modern scholars. Flodoard's Annales have been considered a reliable and neutral account of contemporary affairs, so historians have been content to mine them for ‘facts' informing wider debates concerning the history of late Carolingian Europe. Additionally, he has been judged a conscientious, source-driven archivist: his Historia Remensis ecclesiae preserves an abundance of otherwise-lost documentary sources which has been used by scholars to illuminate the church of Rheims' illustrious history. However, Flodoard was an actor on the highest political stage. He spent time at royal courts, travelled to Rome, and regularly communicated with the leading political and intellectual figures of his day. He was also deeply enmeshed in the affairs of the powerful archbishopric of Rheims. This study demonstrates that Flodoard's histories are not easily extricated from the context of his own turbulent career. It argues that Flodoard cannot be understood without reference to the vicissitudes of the complex political environment in which he operated. By taking Flodoard on his own terms and situating his historical works in their appropriate political and intellectual contexts, this thesis challenges the conventional way we read Flodoard, asking what kind of information we can reliably interrogate him for, whom his audiences were, why he wrote history at all and whether he is truly representative of his age.
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Daughtry, Ann Dring. "Convent refuges for disgraced girls and women in nineteenth-century France /." Title page, contents and summary only, 1991. http://web4.library.adelaide.edu.au/theses/09PH/09phd238.pdf.
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Poitra, Steven Percy. "The spirituality of Pierre de Bérulle." PDXScholar, 1986. https://pdxscholar.library.pdx.edu/open_access_etds/3630.
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The sixteenth and early seventeenth centuries witnessed a revival of spirituality throughout Europe. Positive theology emerged as both an instigation to and instrument for Christian humanists in their endeavor to redress the Church's fundamental relationship to the laity.
The early efforts for reform in France were discouraged by Gallicanist sympathies. Further, growing numbers of Calvinists combined with the possibility of a Protestant king led to thirty-five years of sporadic civil war.
From the 1580's and 90's, French spirituality began a period of renewal and growth. At the heart of the French experience was the famous Acarie circle among whose members was Pierre de Bérulle. Bérulle eventually rejected the abstract mysticism of the Acarie circle and elaborated his own spiritual doctrine. synthesis of theocentrism, Bérulle's achievement was a inherently opposed to humanism's anthropocentrism, and Christian humanism. Bérullian spirituality was the culmination of the Reformation of the French Church. This achievement, however, is largely ignored by historians of Christianity.
The object of this thesis, therefore, is to describe the historical context of Bérullian spirituality and to examine the spirituality itself so as to confirm or deny the claims of the handful of French historians who have resurrected the memory of Bérulle. At the end of this process of description and examination, causes for the disparagement of Bérulle, of his spirituality and of his congregation will be suggested.
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McMurtry, Deirdre C. "Discerning Dreams in New France: Jesuit Responses to Native American Dreams in the Early Seventeenth Century." Columbus, Ohio : Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1236636966.
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Valbousquet, Nina. "Les réseaux transnationaux de l'antisémitisme catholique : France, Italie, 1914-1934 : Umberto Benigni et les catholiques intransigeants." Thesis, Paris, Institut d'études politiques, 2016. http://www.theses.fr/2016IEPP0016.
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La thèse reconstitue les activités et les ramifications transnationales du réseau antisémite, contre-révolutionnaire et anticommuniste animé par Mgr Umberto Benigni de 1917 à 1934 (« Entente romaine de défense sociale »). Mgr Benigni est une figure majeure de l’intransigeantisme catholique, soldat de Pie X dans la lutte acharnée contre le modernisme ; membre de la Curie et professeur renommé, Benigni marque la formation de plusieurs dirigeants de l’Eglise, notamment Eugenio Pacelli, futur Pie XII. Mais Benigni est également un nom récurrent dans l’historiographie sur l’antisémitisme italien en raison de la longue durée de sa carrière de publiciste antisémite ; avant les lois raciales fascistes de 1938, il incarne l’une des principales traditions d’antisémitisme national. À partir des archives privées de Mgr Benigni, des archives du Vatican et des archives du fascisme italien, cette thèse met à jour les activités du prélat romain en relation avec ses plus proches collaborateurs italiens (la revue Fede e Ragione) et français (Mgr Jouin et l’abbé Boulin, autour de la Revue internationale des sociétés secrètes, Le Bloc catholique de Toulouse). Par cet exemple de réseau, c'est une certaine cartographie de l'antisémitisme, de l'engagement intransigeant et de l'extrême droite, qui peut être reconstruite. Les ramifications internationales du réseau sont multiples impliquant différents groupes antisémites britanniques, américains, allemands, suisses ou encore les activistes russes blancs en exil. Une attention particulière est portée aux connexions politiques des catholiques intransigeants autour de Mgr Benigni, notamment avec l’Action française et le fascisme italienMy research contributes to the history of interwar antisemitism by examining the interplay between two aspects usually neglected in the scholarship on antisemitism: the involvement of Catholic activists and the transnational dimension of antisemitic propaganda. By studying the Catholic network led by the Roman prelate Umberto Benigni and drawing upon the recently opened Vatican archives (Pius XI’s pontificate and Holy Office archives), my work revisits antisemitism through the lens of transnational methods. Challenging the traditional distinction between religious anti-Judaism and modern antisemitism, the overarching question of my research is how the transnational diffusion of antisemitic propaganda played a key role in the reshaping and renewal of Catholic hostility toward Jews during the interwar period. Focusing on a specific network led by Italian and French clerics with global right-wing connections, my dissertation uncovers that antisemitism was the common ground that gathered divergent tendencies as heterogeneous as French Catholics, Italian Fascists, White Russian émigrés, and German National Socialists. As a case study, Msgr Umberto Benigni’s network demonstrates Catholic antisemitism’s transnational connections and permeability with political and racial prejudices. Going beyond the Nazi-centric debate on antisemitism, my research draws upon the recent development of Holocaust studies related to the Italian and Vatican contexts, and examines an alternative model of Catholic Latin antisemitism. My dissertation thus exposes Catholic networks as one of the main vectors and driving forces of antisemitism’s transnational spread during the interwar era
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Hême, de Lacotte Rémy. "Entre le trône et l’autel : la grande aumônerie de France sous l’Empire et la Restauration (1804- 1830)." Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040215.
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La grande aumônerie désigne traditionnellement, en France, le clergé chargé de l’exercice du culte auprès dusouverain et de ceux de ses sujets attachés à sa personne. Longtemps cantonné à la cour, ce service connaît, desa recréation par Napoléon au moment du passage à l’Empire jusqu’à sa suppression par la monarchie deJuillet, un développement sans précédent. L’amalgame de différentes composantes, à commencer, sous laRestauration, par l’aumônerie militaire, transforme le modeste département aulique en une institution présenteà l’échelle nationale, dont les effectifs équivalent à ceux d’un petit diocèse. Le présent travail s’interroge sur lamanière dont l’existence d’un tel clergé affecte concrètement le fonctionnement du système concordataire, àtravers l’étude de ses structures, de son personnel et de son activité pastorale. Il pose aussi la question du poidspolitique du clergé de cour dans la direction des Affaires religieuses en régime constitutionnel. Il conclut surun constat : celui de la marginalisation, avant même sa disparition, de la grande aumônerie, soulignant parcontrecoup la solidité des institutions de régulation des cultes mises en place par Bonaparte. L’antique alliancedu Trône et de l’Autel fait alors place, définitivement, à la relation purement administrative de l’Église et del’ÉtatThe “Grande Aumônerie” traditionally refers, in France, to the clergy in charge of the exercise of the ministryto the sovereign and, among his subjects, to all those attached to his person. A long time confined to the court,this service knows, from its restoration by Napoleon until its removal by the July Monarchy, an unprecedentedgrowth. The incorporation of various components, which the most important is certainly, under theRestoration, the military chaplaincy, converts the modest aulic department into a national institution, whosenumbers equall to those of a small diocese. This work examines how the existence of such a clergy actuallyaffects the running of the Concordat System, through a detailed study of its structures, its staff and its pastoralactivity. It also raises the question of the political weight of the court clergy in the management of religiousaffairs in a constitutional government. Eventually a finding stands out : the marginalization, even before itsdisappearance, of the “Grande Aumônerie”, which, by contrast, underlines the soundness of the institutionsestablished by Bonaparte in order to regulate the religions. The ancient alliance of Throne and Altar then givesway, definitively, to the merely administrative relationship between Church and State
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Sénié, Jean. "Entre l'aigle, les Lys et la tiare : les relations des cardinaux d'Este avec le royaume de France (environ 1530 - environ 1590), entre diplomatie et affirmation de soi." Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL128.
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Ma recherche porte sur l’action diplomatique et religieuse des cardinaux d’Este et sur leur rôle de médiateurs entre l’Italie et la France. L’objectif est de faire apparaître les fondements géopolitiques de leur action, en prenant soin de faire ressortir les différentes échelles de leur action. L’emprise territoriale des cardinaux d’Este se manifeste, en effet, par l’existence de relais italiens et français. La présence d’Ippolito II d’Este et de Luigi d’Este est étudiée aussi bien sous l’angle de leur présence matérielle que sous celui de leur participation aux enjeux politiques du temps. La recherche s’inscrit à la croisée de plusieurs historiographies. Tout d’abord, elle cherche à affiner la connaissance de la sociologie des cardinaux au XVIe siècle. Ensuite, elle reprend les apports de l’histoire des relations internationales pour revenir sur le rôle des deux cardinaux d’Este comme supports de la couronne française à Rome et médiateurs pontificaux à la cour de France, et étudier leurs pratiques. Enfin, l’analyse vise à reprendre la catégorie d’humanisme chrétien, conceptualisée par Erasme, pour voir si elle constitue une ligne directrice de leur conduite religieuse. En prêtant attention à leur démarche sur la scène internationale, l’étude vise également à montrer que se dessine une identité catholique qui n’est pas hétérodoxe, mais s’insère bien dans la plus stricte orthodoxie confessionnelle. En revanche, la traversée des monts entraîne des réajustements sur le plan de l’expression et de la représentation de la foiMy research focuses on the d’Este cardinals’ diplomatic and religious actions and on their role as mediators between Italy and France. My objective is to uncover the geopolitical foundations of their actions whilst highlighting the different scales thereof. The territorial emprise of the d’Este cardinals is actually revealed by the existence of Italian and French relays. I study the presence of Ippolito II and Luigi d’Este both in terms of their material presence and their participation in the political stakes of the time. This research combines multiple forms of historiography. First, it develops the existing knowledge of the cardinals’ sociology in the sixteenth century. It then considers contributions from the history of international relations and how they pertain to the roles of the two d’Este cardinals as supporters of the French crown in Rome and pontifical mediators in the French court and studies their methods. I conclude by analysing Christian humanism as conceptualised by Erasmus to see whether it constitutes a guideline for their religious conduct. By examining their modus operandi on the international scene, this thesis argues that a Catholic identity is emerging which is not heterodox, but rather which fits into the strictest denominational orthodoxy. Nevertheless, crossing the mountains leads to readjustments in manners of expressing and representing the Catholic faith
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Coquet, Edouard. "La France coloniale et l’Église : remises en cause d’une alliance ambiguë, de 1918 au début des années 1930." Electronic Thesis or Diss., Sorbonne université, 2020. http://www.theses.fr/2020SORUL065.
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Les années 1920 sont marquées par la reprise des relations diplomatiques entre la France et le Saint-Siège. Elles se heurtent à des difficultés en raison d’incompréhensions fondamentales sur les rapports entre les sphères politique et religieuse. Le gouvernement se situe dans une logique de contrôle et cherche à utiliser le catholicisme au service de l’influence française. Le Saint-Siège, de son côté, revendique une pleine autonomie en matière spirituelle. Cela est particulièrement observable au sujet des espaces coloniaux et d’influence française, qui occupent la première place dans les relations France-Saint-Siège. De manière générale, la législation laïque n’y est pas appliquée. Les relations Église-État outremer demeurent très étroites, en particulier dans les espaces où l’autorité française est concurrencée (Afrique du Nord, Proche-Orient, Rhénanie). Pour les missionnaires, l’engagement religieux est intrinsèquement lié à la cause de l’expansion française, même si leurs divergences idéologiques avec les tenants d’une conception laïque et républicaine de la colonisation conduisent à des conflits avec les autorités coloniales. Après la Première Guerre mondiale, le Saint-Siège tente d’imposer un renouvellement profond des stratégies missionnaires, qui s’inscrit dans un double mouvement de centralisation et d’affirmation de l’identité locale des Églises. Ces mesures – en particulier la promotion des clergés autochtones, clef de voûte de la stratégie romaine – suscitent l’hostilité de l’administration coloniale et de certains missionnaires. Rome cherche à émanciper les missions à l’égard des puissances européennes et à rompre l’alliance entre mission et colonisationDuring the 1920s, France and the Holy See resumed diplomatic relations that soon came up against difficulties owing to fundamental misunderstandings about the relationships between political and religious spheres. The government sought to maintain control over religious issues and to use Catholicism so as to serve French influence abroad. For its part, the Holy See claimed complete autonomy in religious matters. This is clearly observed as far as territories belonging to the French colonial empire or under French influence—which were the main preoccupation to France-Holy See relations—are concerned. Secular laws generally didn’t apply to these territories. Church-State relations overseas remained very close, especially in areas where French authority was challenged (North Africa, Middle Est, Rhineland). In the missionaries’ minds, religious commitment was inextricably linked to the support of French expansion; however, the missionaries’ ideological divergences with the supporters of a secular and republican conception of colonization led to conflicts with colonial authorities. After World War I, the Holy See attempted to enforce deeply renewed missionary strategies, aiming both at centralizing and asserting the Churches’ local identity. These measures—particularly the promotion of native clergy, which was the keystone of the Roman strategy—led to hostility from the colonial administration and a number of missionaries. Rome sought to lead the missions to emancipate from European powers and to break the alliance between mission and colonization
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Ghezzi, Francesca. "Le Saint-Siège et les catholiques de France et d'Italie face à la guerre au Viêtnam (1963-1966) : entre légitimation de la guerre, action de paix et primauté de la conscience." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP069.
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Ma thèse de doctorat examine les réactions du Saint-Siège et, à travers une approche comparative, des catholiques français et italiens aux événements survenus au Viêtnam entre la seconde moitié de 1963 et le premier semestre de 1966. Dans cette période une série d'événements attirerait de nouveau l'attention internationale sur le Viêtnam, alors que Paul VI reprenait les travaux du concile Vatican II et les menait à terme. En même temps, le système international et les sociétés de l'Europe occidentale connaissaient des transformations majeures dans leurs structures profondes. Entre 1963 et 1966 le Viêtnam semble avoir été perçu par l'Église comme le théâtre de trois formes différentes de conflit : une guerre de religion (1963, « crise bouddhiste »), une éventuelle troisième guerre mondiale atomique (1964-1965, crise du golfe du Tonkin et intervention armée des États-Unis contre le FLN et le Viêtnam du Nord), une guerre demi-conventionnelle asymétrique qui provoqua une urgence humanitaire (1965-1966, intense escalade). Chacune de ces formes souleva des questions spécifiques et délicates aux yeux de l'Église conciliaire, dont la plupart intéressaient les rapports entre religion et politique. Les questions les plus pressantes concernaient la légitimité de la « guerre juste » à l'âge atomique, la nécessité d'une action concrète de l'Église en faveur de la paix, la primauté de la conscience. Engagée dans une dialectique interne complexe et souvent contradictoire, l'Église semble avoir été divisée entre l'esprit de « l'aggiornamento » de Vatican II, introduit par le magistère de Jean XXIII, et son lien traditionnel avec l'Occident, marqué par le rigide anticommunisme du pontificat de Pie XII des années CinquanteMy PhD dissertation analyzes the reactions of the Holy See as well as of French and Italian Catholics, through a comparative approach, to the events in Vietnam between the second half of 1963 and the first half of 1966. Within this time frame, a series of events would bring the international attention back on Vietnam, while Paul VI would resume the work of the Second Vatican council and lead it to a conclusion, and while both the international system and Western European societies would go through major transformations in their deep structures. Based on my study, I argue that between 1963 and 1966 Vietnam would have been perceived as the scene of three different forms of conflict in the eyes of the Church. A religious war (1963, ‘Buddhist crisis’), a potential atomic third world war (1964-1965, Gulf of Tonkin crisis and U.S. full military intervention in Vietnam), and an asymmetric, semi-conventional war that would cause a humanitarian emergency (1965-1966, intense escalation of the war). Each of these forms of conflict would raise specific and delicate issues for the conciliar Church, most of which regarding the relationship between religion and politics. The most pressing of these issues would come to be the legitimacy of the “Just War” doctrine in the atomic age, the need for concrete action in favor of peace on behalf of the whole Church, and primacy of conscience amongst the Catholics. Engaged in a complex and often contradictory internal dialectic, the Church appears to have been divided between the spirit of Vatican II’s ‘aggiornamento’, introduced by John XXIII’s magisterium, and the its traditional connection with the West, marked by Pius XII’s rigid anticommunism of the Fifties
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Étienne, Guillaume. "Religion, ethnicité et patrimoine : un pélerinage berrichon approprié par les migrations." Thesis, Tours, 2013. http://www.theses.fr/2013TOUR2024/document.
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Partant de l’étude d’un pèlerinage local du centre de la France approprié depuis les années 1960 par les migrants « Portugais » de la région, ce travail de thèse interroge la construction, l’expression et la visibilité des sentiments d’appartenance des pèlerins. Les appartenances se construisent et s’expriment aussi bien à partir de catégories religieuses que de catégories ethniques le plus souvent imbriquées. Ce pèlerinage apparaît comme un moment patrimonial où les « Portugais » mettent en exergue l’attachement au Portugal en même temps qu’ils affirment leur ancrage local, voire une autochtonie aux côtés de ceux qui, pour différentes raisons, investissent plutôt l’identité chrétienne. Cette thèse explore la construction complexe des appartenances, les circonstances et les manières dont elles s’expriment ou au contraire se taisent, d’une part à partir de l’analyse du pèlerinage en montrant comment les participants se représentent cet événement annuel et mobilisent tour à tour des références à la tradition, au territoire, à la religion et à l’origine, et d’autre part en mettant en lumière le rôle de l’Église et notamment du diocèse dans la fabrique d’une altérité ancrée dans un contexte religieux particulièrement inclusifBased on the study of a local pilgrimage in the midst of France, witch appropriation was done by the Portuguese migrants of the area round 1960, this thesis questions the elaboration, expression and visibility, concerning their feeling as members of a community. These representations are built and expressed through both religious and ethnic, most often imbricated categories. This pilgrimage appears as a patrimonial moment, enhancing their attachment to Portugal and at the same time their claim for local roots. Or even autochthony, alongside those who, for various reasons, rather invest Christian identity. This thesis explores the complex construction of belongings, circumstances and ways in which they are expressed or, on the contrary fall silent, one hand from the analysis of the pilgrimage showing how participants perceive this annual event and mobilize alternately tradition, territory, religion or origin references, and secondly by highlighting the Church’s role, and especially that of the diocese in the making of an otherness rooted in a particularly inclusive religious context
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Koffi, Joël. "Stratégie du numérique (intelligence stratégique) de l'Église Catholique de France pour confronter sa position sur les questions de société : le rôle de la blogosphère catholique dans le débat sur la révision de la loi de bioéthique." Thesis, Aix-Marseille, 2015. http://www.theses.fr/2015AIXM5004/document.
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La prépondérance des outils numériques dans l’espace communicationnel revèle l’enjeu de leurs utilisations éfficientes pour les acteurs de la société dans leurs stratégies d’expression et d’influence. Ce travail propose une exploration au coeur de l’univers d’un de ces outils (le blog) pour une compréhension de son fonctionnement en vue de dégager les potentialités stratégiques de son utilisation par un acteur particulier de la société: l’Église catholique de France. La première partie de cette recherche a consisté à expliciter les différents concepts qui ont été mobilisés : l’intelligence stratégique, le blog, et la notion de participation à des débats de société. Cette étape de définition s’est avérée nécessaire car, elle nous a permis, par notre définition de l’intelligence stratégique, de choisir l’angle suivant lequel, nous avons conduit la présentation du concept du blogs. La seconde partie de notre travail présente progressivement l’émergence de l’intelligence stratégique dans le cadre de la révision de la loi de bioéthique de l’Église catholique. Dans cette présentation, nous avons explicité les particularités (la diversité, la fugacité et la complexité) d’un terrain d’étude comme la blogosphère catholique. Ces particularités nous ont amené à l’adoption d’une méthode de sélection de blogs faisant référence à Google, et à une technique d’archivage dynamique des blogs. Par la suite nous avons essayé d’appréhender cette blogosphère catholique, par une explicitation de l’organisation et du fonctionnement institutionnel de l’Église catholiqueThe Ascendancy of digital tools in the domain of communication reveals the importance of their efficient use for social actors in their strategies of expression and influence. This study proposes an exploration into the heart of the universe of one of these tools (the blog) to understand it’s function in order to identify potential strategic use by a specific actor in society: the Catholic Church in France. The first part of this research consisted in clarifying the various concepts used: strategic intelligence, the blog, and the notion of participating in social debates. This definition phase proved to be necessary, because it allowed us, by using our definition of strategic intelligence, to choose the approach from which the concept of blogs would be presented. The second part of our study gradually shows the emergence of strategic intelligence regarding the revision of bioethical laws in the Catholic Church. In this study, we explain the specificities (diversity, fugacity and complexity) for a field of study such as the Catholic blogosphere. These features have led us to adopt a method of selecting blogs referenced by Google, and to a technique of dynamic archiving of blogs. Subsequently we have tried to approach this Catholic blogosphere, by clarifying the organization and institutional functioning of the Catholic Church
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Williams, Kenneth R. "The De Villers Book of Hours." DigitalCommons@USU, 1996. https://digitalcommons.usu.edu/etd/182.
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Created in France during the late fifteenth century, the illuminations, text, and family genealogy (added by one of many owners) found in De Villers Book of Hours make it an excellent example among other French books of hours from this period. In addition to acting as a repository of the style and iconography of French fifteenth-century illumination, the book's rich decorative program and varied textual content provide a remarkable document of contemporary devotional piety. This thesis provides the first detailed description and analysis of the De Villers Book of Hours. Following a description of books of hours in general, the overall makeup of the De Villers Hours is addressed, including the decorative program with a suggested method and example for description, a sample of textual transcription, comments on the provenance, a brief discussion of the family genealogy, and a concluding section with a sample collection register and worksheet for cataloging.
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Dehoux-Dutilleux, Corinne. "Les Hautes Études Industrielles et Commerciales de Tianjin (Tianjin Gongshang xueyuan 天津⼯工商学院), 1923-1951 : un exemple de l'action éducative des Jésuites en Chine." Thesis, Bordeaux 3, 2018. http://www.theses.fr/2018BOR30011/document.
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L’Institut des Hautes Études Industrielles et Commerciales de Chine fut fondé par les Jésuites à Tianjin en 1921. Cette école technique supérieure, alors qu’on assiste à une prolifération étonnante d’établissements d’enseignement secondaire ou supérieur, aussi bien nationales qu’anglaises ou américaines (protestantes), répond aux besoins du développement industriel de la région (Chine du Nord). Ainsi en jugèrent à la fois les autorités françaises et l’Église catholique. Ce sont les Jésuites de la Mission de Champagne qui sont chargés de ce nouvel établissement, et qui s’en occupent jusqu’à sa fermeture. Ils fondent en Chine deux établissements d’enseignement supérieur : la célèbre université «L’Aurore », mise sur pied en 1903 par le Père Joseph Ma Xiangbo (1840-1939) à Zikawei, près de Shanghai (震旦学院 Zhendan Xueyuan, Aurora University) ; l’université Furen (辅仁大学 Furen ), créée à Pékin en 1925 ; et donc l’Institut des Hautes Études Industrielles et Commerciales à Tianjin, qui nous occupe ici. L’Institut des Hautes Études Industrielles et Commerciales à Tianjin est fondé sous le nom d’Institut du Sacré-Cœur, dans la province du Zhili (直隶), actuel Hebei. Il changera de nom par la suite, devenant Jingu daxue (津沽大学) (Université Tsinkou) puis Gong Shang College. Après un examen d’admission, le 15 septembre 1923, les 35 premiers élèves font leur rentrée à l’Institut. En 1949, quelques jours seulement après la « libération » de Tianjin par les communistes, le Père Bonningue (1908-1997), figure emblématique des derniers temps de la maison, prend la direction de l’Institut des Hautes Études de Tianjin. C’est sous son rectorat, qui ne dure que deux ans, que l’École est progressivement « soviétisée », jusqu’à sa totale prise en main par l’administration communiste, qui la convertira en un établissement public. Les Jésuites, dont certains sont incarcérés et soumis à la torture, seront chassés de Chine à partir de 1952. Quel a été l’apport des jésuites de Tianjin dans la formation des élites chinoises ? Quelle a été leur influence morale et religieuse sur les jeunes gens formés par eux ? Quelle est la particularité jésuite dans la création et le maintien, dans des circonstances inédites, de cette école ?The Tianjin «Hautes Etudes Industrielles et Commerciales» Institute was founded in Tianjin, China by the Jesuits in 1921. While a surprising proliferation of secondary schools and colleges, either national, English or American (being protestant indeed) were expected, French authorities and the catholic Church thought that this superior technical school was in fact an answer to the needs of the industrial development of the region (North China). The Jesuits from the Mission of Champagne were the ones that became in charge of this new school and remained at its head until it closed. The French Jesuits understood that the Chinese elite, more sensitive to Western knowledge than to the Christian dogma, was the key to access to the people. They founded two institutions of higher education in China : the Aurora University (震旦学院 Zhendan Xueyuan) in 1903 by Father Joseph Ma Xiangbo (1840-1939) in Zikawei, near Shanghai and the « Institut des Hautes Études Industrielles et Commerciales » in Tianjin, our present study. The « Institut des Hautes Études Industrielles et Commerciales » of Tianjin was fonded in 1921, on the name of « Institut du Sacré-Cœur », in the Zhili (直隶) province, present Hebei. First called Gong Shang College, it will change name to Jingu daxue (津沽大学), Tsinkou University. On September 15th 1923, after being admitted at an entrance exam, the first 35 pupils started school at the Institute which functioned in its original form until the late1940’s. In 1949, only a few days after Tianjin was freed, which happened to be the greatest liberation campaign led by the Communists, Father Bonningue (1908 - 1997), who was the emblematic figure of the last hours in the House, took the Tianjin «Hautes Études» Institute into control. It was under his 2-year rectorship that the school turned soviet little by little, until it became totally ruled by the communist administration and changed into a state school in the end. The Jesuits, among whom some were jailed and tortured, were expelled from China from 1952 onwards. What have the Jesuits from Tianjin brought to the actual Chinese upperclass society? What has their moral and religious influence been on the young pupils who had been taught? What is the Jesuit distinguishing feature in the creation and support of the school which have gone through difficult times in China
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Gilbert, David. ""Le grand secret de la vocation" : Louis Tronson (1622-1700), troisième supérieur de la Compagnie des prêtres de Saint-Sulpice dans l'histoire théologique de la vocation sacerdotale." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040057.
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Louis Tronson (1622-1700), élu en 1676 troisième supérieur de la Compagnie des prêtres de Saint-Sulpice, est connu principalement, dans l’histoire de la spiritualité, comme éditeur du Traité des saints ordres attribué à Jean-Jacques Olier (1676), auteur des Examens particuliers (1690), et hôte des entretiens d’Issy sur le quiétisme (1694-1695). L’objet de ce travail est de mieux mettre en perspective la place de cet homme dans l’histoire de la théologie catholique. Tronson joue en effet un rôle déterminant dans l’explicitation théologique de la vocation sacerdotale. Réfléchissant, à la lumière de son expérience de formateur de futurs prêtres, sur les « marques de vocation », il élabore de véritables grilles de discernement, au demeurant assez souples. Parmi ces critères, une place particulière revient à l’« inclination » ou « attrait ». Résonance subjective et intime de l’appel divin, l’attrait n’est cependant pas subjectiviste : il suppose au contraire un objet qui attire, c’est-à-dire le sacerdoce, envisagé comme « état » et « fonctions », deux mots très utilisés par Tronson qui, bien loin de s’opposer, se complètent. Ainsi cet auteur peut-il proposer une vision du sacerdoce qui soit à la fois sacramentelle et sociale, spécifiquement christologique et enracinée dans la société de son tempsIn the history of Catholic spirituality, Louis Tronson (1622-1700), who was elected third Superior of the Society of the Priests of Saint-Sulpice in 1676, is known mainly as editor of the Treatise on Holy Orders attributed to Jean-Jacques Olier (1676), as author of the Particular Examens (1690) and as host of the Conferences at Issy about quietism (1694-1695). The purpose of this work is to propose a better insight into the role of Louis Tronson in the history of Catholic theology. Indeed, this role was decisive in defining the theology of priestly vocation. By considering the "marks of vocation" in the light of his own experience in training future priests, Tronson drew up reliable yet flexible charts for discernment. Among these criteria "inclination" or "attraction" is of special importance. Although a subjective and intimate echo of divine calling, attraction is not a subjectivistic notion : on the contrary it supposes that there is an object which attracts, in this case the priesthood itself. Tronson frequently uses the words "estate" and "functions" to characterize it : far from being opposed, both terms complete each other and allow Tronson to offer a view of the Catholic priesthood which is both sacramental and social, specifically christological and rooted in the society of his time
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Drapac, Vesna. "War and religion : catholics in the churches of occupied Paris /." Washington (D.C.) : the Catholic university of America press, 1998. http://catalogue.bnf.fr/ark:/12148/cb37072218w.
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Barthélemy, Sarah. "L'appropriation du modèle jésuite comme acte fondateur. Les fidèles compagnes de Jésus (1820) : genre, sainteté et processus de légitimation." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0116.
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Dans la France du début du XIXe siècle, Marie Madeleine de Bengy de Bonnault d’Houët (1781-1858) fonde les Fidèles Compagnes de Jésus, afin d'« être jésuite ». Que signifiait l'utilisation du modèle jésuite comme instrument d'action ? Quelles sont les constructions identitaires, tant masculines que féminines, qui émergent de cette initiative ? En partant d'une approche au croisement entre genre et religion, basée sur des sources écrites produites par des femmes et des hommes, ainsi que des sources institutionnelles, il s'agira de faire l'histoire du rapport entre les sexes au niveau individuel, à partir de la fondatrice et des jésuites de son entourage, et au niveau collectif, à partir de l'enjeu d'institutionnalisation de la congrégation nouvellement créée, face à la Compagnie de Jésus et aux Congrégations de la curie romaine. Devant cette proposition de vie religieuse féminine, la réponse de l'Église est plurielle, se traduisant par des conflits comme des collaborations, indépendamment de ses niveaux hiérarchiques et géographiques.Deux fondements de la légitimation guident cette recherche : celui du parcours d'une femme et de ses conditions d'accès à l'autorité dans un dispositif masculin, mais également celui d'une femme en marge de l'Église devenue candidate à la sainteté. Le corpus hagiographique, composé de multiples formes de récits et des positiones, oscille entre plusieurs représentations genrées de Madame d'Houët, pour finalement valider une féminité qui échappe à ce qui est perçu comme les limites de son sexe tout en se conformant à l'idéal de la fondatriceIn early 19th century France, Mary Magdalene de Bengy de Bonnault d'Houët (1781-1858) founded the Faithful Companions of Jesus in order to "be a Jesuit". What did the use of the Jesuit model mean as an instrument of action? What are the masculine and feminine identities that emerge from this initiative? Situated at the crossroads of gender and religious history, based on written sources produced by women and men, as well as institutional sources, this project seeks to understand the relationship between the sexes at the individual level, through the founder and the Jesuits in her entourage, and at the collective level, through the institutionalization of the newly created congregation, faced with the Society of Jesus and the Congregations of the Roman Curia. The Church's response towards this proposal of female religious life is plural, resulting in conflicts and collaboration, regardless of its hierarchical and geographical levels.Two foundations of legitimation guide this research: on the one hand, a woman's journey and her conditions of access to authority in a male system, on the other, a woman on the margins of the Church who has become a candidate for sainthood. The hagiographical corpus, composed of multiple narratives and the “positiones”, oscillates between several gendered representations of Madame d'Houët, to finally validate a femininity that escapes what is perceived as the limits of her sex while conforming to the foundress' ideal
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Mattson, Ashley Gaylene Trupp. "French Laïcité and the Popularity of the Pacs." BYU ScholarsArchive, 2009. https://scholarsarchive.byu.edu/etd/1755.
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Civil unions are currently a divisive issues in the United States. Religion has historically influenced these debates. The French version of civil union, the Pacte Civil de Solidarité (Pacs,) was created in 1999 after seven years of debate. Many have written about the Pacs in the last decade. However, few have explored the direct correlations with France's relationship with Catholicism, her dominant religion that is doctrinally opposed to any sexual relationships outside of marriage. Laïcité has influenced a steady decrease in religiosity among French Catholics. This thesis explores the impact of this religious decline on the creation and surprising popularity of the Pacs, especially among heterosexual couples seeking an alternative to traditional marriage. The author believes that French society's tendency to modify institutions to meet the needs of the times assures a permanent place in society for both marriage and the Catholic Church, though both will probably continue to change forms.
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Nicholls, Sophie Eugenie Bay. "France and the Catholic League, 1576-1594." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610419.
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Burgun, Cédric. "La vie consacrée en droit canonique et en droit public français : critères de reconnaissance dans les associations de fidèles." Thesis, Paris 2, 2015. http://www.theses.fr/2015PA020017.
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Aujourd'hui, dans l'Église Catholique Romaine, des nouvelles formes de communautés « associatives » émergent et posent un certain nombre de questions au regard du droit canonique de l’Église. L'une d'entre elles concerne les personnes qui font le choix du célibat pour vivre un état de « vie consacrée » dans ces nouvelles formes de vie associative. Au-delà des structures et des critères organiques de vie consacrée qui asphyxient bien souvent toute réflexion sur la consécration, quels sont les critères qui, in utroque iure, permettraient la reconnaissance d’un tel état de vie ? En droit public français, ces nouvelles formes de vie consacrée au sein de l'Église Catholique interrogent aussi : certaines de ces nouvelles formes acquièrent un statut d’association publique internationale en droit canonique, et demandent, par exemple, leur reconnaissance légale comme « congrégation religieuse » (notamment, quant à la sécurité sociale, au droit du travail, et d’autres encore) avec le statut congréganiste. Ce sont ces critères essentiels pour ces mouvements que notre étude se propose de préciser, comme la profession des conseils évangéliques, les liens sacrés, la stabilité, une vie fraternelle, une soumission à une règle de vie approuvée : afin que l’état de vie consacrée soit plus manifeste dans ces mouvements qui attendent, pour une part, une certaine reconnaissance de la part de l’Église, sans compter les contentieux, relativement nombreux, relatifs notamment aux régimes de sécurité sociale et de retraites, devant les juridictions étatiquesToday in the Roman Catholic Church new forms of “associative” communities are emerging and posing a certain number of questions in regard to Canon Law. One of the questions concerns those who choose to live a celibate state of "consecrated life" in these new forms of community life within the Church. Beyond the structures and organic criteria of consecrated life, which sometimes in itself can frustrate any serious reflection, what are the criteria in utroque iure, that would allow for the recognition of such a state of life in Canon law? New forms of consecrated life in the Catholic Church can also question French law. Some of these new forms acquire the status of an international public association in Canon law, and ask, for example, for legal recognition as a “religious congregation", in French law. Questions than arise on matters such as social security, labor law, and other issues within this legal congregational status. These are the essential canonical and French legal criteria for these movements that our study is to clarify. How can the profession of the evangelical counsels, the sacred bonds, stability, fraternal life, and submission to an approved rule of life, all canonical requirements be fulfilled, while also satisfying French legal requirements, such as social security, pension schemes and litigation activity, in the new forms of “associative communities?”
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Geiter, Steffan James. "The Church, State, and Literature of Carolingian France." Digital Commons @ East Tennessee State University, 2016. https://dc.etsu.edu/etd/3076.
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This thesis examines the eighth century rise in power of the Carolingian Church and the Carolingian dynasty through an early promise of religious revival, monarchial revival, and increased Papal power. Such aims gained the Carolingians a powerful in the Church. Aided by Boniface (672-754 AD) and the Church, the Carolingians replaced the Merovingians in Francia. In conjunction with this revival, Church scholars dictated a reformation of kingship in treatises called the Speculum Principum. A king’s position became tremulous when they strayed from these rules, as it betrayed their alliance. Ultimately, Louis the Pious (778-840 AD) faced deposition after they disagreed on his appointments and adherence to the ideologies of the Speculum Principum.
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Morriello, Francesco Anthony. "The Atlantic Revolutions and the movement of information in the British and French Caribbean, c. 1763-1804." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/274901.
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This dissertation examines how news and information circulated among select colonies in the British and French Caribbean during a series of military conflicts from 1763 to 1804, including the American War of Independence (1775-1783), French Revolutionary Wars (1792-1802), and the Haitian Revolution (1791-1804). The colonies included in this study are Barbados, Jamaica, Guadeloupe, Martinique, and Saint-Domingue. This dissertation argues that the sociopolitical upheaval experienced by colonial residents during these military conflicts led to an increased desire for news that was satiated by the development and improvement of many processes of collecting and distributing information. This dissertation looks at some of these processes, the ways in which select social groups both influenced and were affected by them, and why such phenomena occurred in the greater context of the 18th and early 19th century Caribbean at large. In terms of the types of processes, it examines various kinds of print culture, such as colonial newspapers, books, and almanacs, as well as correspondence records among different social groups. In terms of which groups are studied, these include printers, postal service workers, colonial and naval officials, and Catholic missionaries. The dissertation is divided into five chapters, the first of which provides insight into the operation of the mail service established in the aforementioned colonies, and the ways in which the Atlantic Revolutions impacted their service in terms of the different historical actors responsible for collecting and distributing correspondences. Chapter two looks at select British and French colonial printers, their print shops, and the book trade in the Caribbean isles during the 18th century. Chapter three delves into the colonial newspapers and compares the differences and similarities among government-sanctioned newspapers vis-à-vis independently produced papers. It uses the case of the Haitian Revolution to track how news of the slave insurrection was disseminated or constricted in the weeks immediately following the night of 22 August 1791. Chapter four examines the colonial almanac as a means of connecting colonial residents with people across the wider Atlantic World. It also surveys the development of these pocketbooks from mere astrological calendars to essential items that owners customized and frequently carried on their person, given the swathes of information they featured after the American War of Independence. The final chapter looks at the daily operations of Capuchin and Dominican missionaries in Martinique and Guadeloupe at the end of the 18th century and how they maintained their communications within the islands and with the heads of their Catholic orders in France, as well as in Rome. Overall, this project aims to fill in some of the gaps in the literature regarding how select British and French colonial residents received and dispatched information, and the effect this had in their respective Caribbean islands. It also sheds light on some of the ways that slaves were incorporated into the mechanisms by which information was collected and distributed, such as their encounters with printers, employment as couriers, and use as messengers to relay documents between colonial officials. In doing so, it hopes to encourage future discussion regarding how information moved in the British and French Caribbean amid periods of revolution and military conflict, how and why these processes changed, and the impact this had on print culture and mail systems in the post-revolutionary period of the 19th century.
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Handa, Satoko. "Saving 'the Age of Innocence' Catholicism, Revolution and representations of childhood in France, 1762-1830 /." Thesis, Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B41508919.
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Polding, M. Fred. "A vision for France toward a strategy for planting Christian and Missionary Alliance churches in France /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Bowden, Nancy Jayne. ""Ma Très Chère Fille" : the spirituality of François de Sales and Jeanne de Chantal and the enablement of women /." Thesis, Connect to this title online; UW restricted, 1995. http://hdl.handle.net/1773/10443.
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Sawkins, Annemarie. "The architecture of the Parisian parish churches between 1489 and 1590 /." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=68135.
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The parish churches of Paris rebuilt between 1489 and 1590 are defined as an important group late Gothic monuments. They were each modeled after the Cathedral of Notre-Dame and given many of the same characteristics. The architectural features used in the rebuilding of the parish churches are part of a well-defined architectural vocabulary of both classical and flamboyant forms. The building histories show that the stylistic qualities of these monuments are the result of the constant application and reception of prevailing architectural ideas. The architectural arrangements and iconographic programs reveal the role of patrons; the monarchs, in particular, used the rebuilding of the parish churches to help define their own image. In this respect, the ecclesiastic architecture of the sixteenth century is reminiscent of the Court Style of Louis IX.
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Gould, Kevin. "'Vivre et mourir en la religion ancienne romaine et Catholique' : Catholic activism in South-west France, 1560-1570." Thesis, University of Warwick, 2003. http://wrap.warwick.ac.uk/59446/.
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This thesis determines the impact of Catholic activism in south-west France during the 1560s. Using manuscript and archival material, it examines the nascence, infrastructure and aims of the various ligues and associations of the period, and assesses their ability to secure hegemony by usurping local administrative and military apparatus. The thesis is divided into four parts: Part I studies Catholic activism at Bordeaux and the Bordelais. Chapters 1 and 2 establish the demography and structure of government there and evaluate antecedents to the ligues of the 1560s: namely the activities of the confraternity of Saint- Yves, the basoche and the syndicat of 1561. Chapter 3 examines the role of the Catholic nobility in the internecine struggles of the period, and Chapter 4 explores the post-1568 domination of military and bureaucratic offices at Bordeaux by a coalition of leading Catholic activists. Part II focuses on events at Agen and the Agenais. Chapter 5 details the establishment of an executive council of Catholic notables within the town, while Chapter 6 assesses the role of the local nobility in supporting this coalition government after 1563. Part III concentrates on affairs at Toulouse. Chapter 7 examines the birth of formal Catholic activism within the town, focussing on the enterprises of the confraternity, basochiens and militant court officials. Chapter 8 analyses the reinvigoration of Catholic endeavours at Toulouse after 1567, gauging the success of a policy to finance the Catholic war effort by sequestering Protestant goods, and appraising the somewhat anachronistic phenomenon of the croisade of 1568. Part IV considers the extent to which national and European dimensions influenced the form and nature of Catholic activism during the 1560s. Chapter 9 examines the impact of Catholic grandee patronage on the ligues of the south-west, and assesses the resurgence in confraternal activism after 1567. Chapter 10 examines the influence of Spain and the papacy on the evolution of the associations, and explores the level of reciprocity between ligueurs and European potentates. Chapter 11 details the ambitions of Catholic powers to remove the Calvinist queen of Navarre, Jeanne d' Albret, from power in Béarn and Navarre, and assesses the role played by the ligueurs in this enterprise.
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Blotevogel, Gwendolyn M. "The influence of college masters on church reform in southwest France (1500-1562) /." free to MU campus, to others for purchase, 1999. http://wwwlib.umi.com/cr/mo/fullcit?p9946245.
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Sauvé, Jean-Sébastien. "Un empereur dans sa ville : nouveaux points de vue sur la cathédrale Notre-Dame de Strasbourg." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98581.
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As an imperial city, Strasbourg has edified many monuments to promote its particular status in the Holy Roman Empire. Notre-Dame at Strasbourg is not an exception: historians read the construction of the cathedral and its facade as the materialisation of a "civic pride". Many documents, anyhow, testify to the emperors many visits and underline the city's political role in the Empire. This thesis demonstrates that the imperial presence in the Reichsstadt---events usually avoided by historians---is clearly illustrated in the iconographical and architectural programs of the cathedral. The selection of biblical scenes and protagonists, historical figures, and the borrowing of architectural details from royal and imperial buildings, make it a monument erected to the glory of the emperor. From its portal to its spire, Notre-Dame at Strasbourg is a testimony of the Strasbourgeois' loyalty to the imperial crown, loyalty transferred to the Bourbons who took the city in 1682.
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Knowles, Catherine. "Moral education in Catholic secondary schools : a statistical study of student responses in England and France." Thesis, University of Kent, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.433123.
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Hartley, Brandon. "War and Tolerance: Catholic Polemic in Lyon During the French Religious Wars." Diss., The University of Arizona, 2007. http://hdl.handle.net/10150/195996.
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This dissertation studies the content of Catholic polemic printed in the city of Lyon from 1560 to 1594, a period ranging from the first hints of wider Protestant unrest to the submission of the city to Henry IV and the resumption of royal control. The time frame corresponds to an era of zealous Catholic activity in which combating Protestantism, or heresy as they usually labeled it, was a primary focus of the Lyonnaise Catholic Church and the presses which supported it. By studying the thematic content of these cheap print sources, I will provide a glimpse into the types of issues that appear most prominently in this particular type of print medium and trace how such issues change, or remain static, over time. Most important of these themes are the importance of concord or unity and the willingness of God to punish his followers for their sins and, frequently, mankind's unwillingness to reunify the church and create concord through force. This dissertation has grown into a commentary on this dynamic more than any other single issue and readers will detect tangential comments concerning the importance of unity and God's punishment throughout earlier chapters. Time and again, polemicists make clear that the only means to a lasting "peace" is to achieve religious unity by any means necessary. Only this purity within the faithful will ease God's hand and cure France of its ills. Sources were drawn from the principal libraries in Lyon and the Rhone valley, in addition to occasional pieces scattered in Paris and other libraries throughout France.
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Abel-Turby, Mickey S. "Rhetorical translation, exegetical interpretation : the archivolt as a statement of philosophy /." Thesis, Full text (PDF) from UMI/Dissertation Abstracts International, 2001. http://wwwlib.umi.com/cr/utexas/fullcit?p3008261.
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Johnson, Jinna E. ""Dans le pays des Hurons": Female Spirituality, French Jesuits, and the Huron Nation in France and New France during the Seventeenth Century." Scholarship @ Claremont, 2016. http://scholarship.claremont.edu/scripps_theses/891.
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This thesis examines the relationship between French female Catholicism during the 17th century and representations of Huron women’s spirituality in Relations des Jésuites. I argue that the nuances of French dévote culture highlight the elevated status of women in Huron indigenous society. These portraits of Huron women by the Jesuits inspired French women to breach the cloister and become missionaries, resulting in newfound religious freedoms for dévotes achieved through imperialistic efforts against the Huron nation.
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Malhey-Dupart, Cécile. "Les relations entre l'Église et l'État dans l'Hérault de 1900 à 1926." Thesis, Montpellier 3, 2010. http://www.theses.fr/2010MON30007/document.
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Cette étude, qui ne cherche par l’exhaustivité, se présente plutôt comme un « état des lieux », à l’échelle départementale, de l’impact des relations Église/État sur l’opinion. Elle décrit les prises de position, les réactions et des démarches pour ou contre la politique de l’État face à l’Église durant plus de vingt-cinq ans. La période étudiée, qui s’étend de 1900 à 1926, débute à la mise en place des lois contre les congrégations religieuses et des mesures de laïcisation de l’espace public qui font suite à la politique anticléricale largement entamée au cours du siècle précédent. Elle se termine avec la condamnation de l’Action française par le Vatican et la fin du Cartel des Gauches. Elle passe également par la loi de Séparation de l’Eglise et de l’Etat de 1905 et par la Première Guerre mondiale, quand les curés devinrent frères d’armes. L’Hérault apparaît comme un département contrasté, à forte composante anticléricale mais où la religion garde néanmoins toute sa place. En effet, dans ce département réputé appartenir au « Midi rouge » et qui aurait dû, si on se fie à cette « image d’Epinal », soutenir dans son ensemble la politique anticléricale du gouvernement radical-socialiste, la résistance a pu parfois atteindre la passion et présenter les mêmes péripéties que dans des régions réputées de tradition catholique et conservatriceThis study is not intended to be exhaustive, but rather a description of the impact of the relations between Church and State on public opinion in the Hérault department. It presents the various stances, reactions and steps taken in favour of, or against, state policies concerning the Church over a period of more than twenty-five years. The period investigated, between 1900 and 1926, starts with the enactment of the laws against religious institutions and the measures taken to secularise the public domain, following on from the anticlerical policies begun during the previous century, and ends with the condemnation of “Action Française” by the Vatican and the demise of the “Left Wing Cartel”. It also includes the separation of Church and State in 1905 and World War I, during which priests served in the French army. There were marked differences of belief in the Hérault department where there was not only a strong anti-clerical movement but also great importance attached to religion. For, in this department, well-known as a “red” department, resistance to the above measures could reach passionate heights similar to those in some areas known for their Catholic and conservative traditions
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Sawkins, Annemarie. "Architecture, politics and the rebuilding of the cathedral of Notre-Dame at Senlis, 1504-1560." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0017/NQ44575.pdf.
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O'Callaghan, Adrienne Patrice. "Space as a function of structure and form : the integrity of architectural vision in the cathedral of St. Etienne at Bourges." Thesis, University of British Columbia, 1987. http://hdl.handle.net/2429/26891.
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Despite its monumental scale, its position at a turning point in the development of Gothic architecture and its visionary spatial conception, the cathedral of Bourges has remained an anomaly of medieval architectural history. Conceived and built concurrently with the cathedral of Chartres, Bourges has persistently been viewed as the lesser of the two buildings. This thesis attempts to contextualize supposed irregularities of Bourges' design and to review existing historiographical notions of the building in order to rearticulate its artistic character and redefine its historic position.
Historically, Bourges has been overshadowed by the greater success of Chartres as a model on which subsequent buildings were based. In turn, the somewhat fragmented acceptance of Bourges' ideals has led to an historiography in which the building is perceived as a series of individual elements rather than as the embodiment of a powerfully focused vision. These factors, and the resulting insistent comparisons of Bourges with Paris as an antecedent and with Chartres as a contemporary, have nurtured a significant bias against Bourges and a consequent disparity in studies of High Gothic architecture. In seeking to redefine the role of Bourges in the history of Gothic architecture, it is essential to identify the unifying force which motivated the first architect of the building who envisioned the original design which was preserved, virtually intact, throughout the building's sixty-year period of construction. At Bourges, it was a fascination with spatial amplitude on a very large scale which fueled the builder's efforts, and it was toward the goal of spatial equilibrium that all elements of the building were oriented. The designer's highly integrated spatial conception was concretized through his use of form and structure, resulting in a building of powerful homogeneity.
In the creation of its spatial configuration, and with respect to those buildings influenced by it, Bourges' elevation and structure are its most distinctive features. Bourges' elevation consists of five levels
distributed over three planes, resulting in simultaneously two and three dimensional characteristics. The complete three-story elevation of the inner aisle is amply visible through the very tall main arcades so that the two elevations form a single aesthetic unit. At the same time, the three planes differentiate the volumes of the building without being spatially divisive. The elevation's individual components provide an element of vertical continuity while the multiplicity of its planes assures an expansiveness of space throughout the building.
Although the elevation is perhaps a more obvious feature of the building's spatial configuration, Bourges' singular vision is no less a function of its structure. The flying buttress, which was introduced towards the end of the twelfth century, provided a powerful structural tool for the builders of both Chartres and Bourges because it provided the technology necessary to build very high, vaulted buildings without using a cumbersome, galleried construction. The artistic emancipation resulting from
the use of the flying buttress provided a strong impetus, not only to re-evaluate the Early Gothic aesthetic, but also to develop an entirely new appreciation of structure itself. The Bourges architect capitalized on both aspects of the flying buttress, availing of the artistic opportunities
it gave to the building as a whole, and of the aesthetic properties inherent within it.
Bourges' flyers manifest a clear understanding of the structural dynamics of masonry construction and a profound desire to exalt those structural properties to a point where they visually contribute to the realization of the designer's spatial concept. They are daringly slender, steeply profiled, supporting members which transfer the thrust of the main vaults to the heads of similarly slight pier buttresses. The designer audaciously employed very spare supporting members, not only to economize on the amount of material used, but also to reduce the elements to essential visual minima. The flyers create the characteristically
erect exterior profile of the building and provide a unifying element for its three tiers which correspond
to the interior volumes. They are not only vital to the stability of the building but also to its appearance, betraying the designer's awareness of the aesthetic potential of structure which sets him apart from his contemporaries.
Unlike Chartres, Bourges' vision was rarely reformulated in its entirety; its success as a whole
was too heavily dependent on the building's size and particular
configuration. Although its elevation was rearticulated in several buildings in France, Spain, and even Italy, and the building's structural system was extremely precocious,
Bourges' design never became an architectural formula because it was ill-adapted to the thirteenth-century liturgy. Its lack of a transept and the consequent unification of space failed to reflect the separation of laity and clergy which became increasingly marked in the liturgy from the twelfth century on. Furthermore, the building did not provide the variety of liturgical spaces requisite to thirteenth-century worship. Although Bourges failed
to make as visible and lasting an impression on subsequent buildings as Chartres, it represents a profoundly unique architectural statement which marks a particular, creative moment in the history of medieval architecture.Arts, Faculty of
Art History, Visual Art and Theory, Department of
Graduate
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Boucher, François-Emmanuël. "L'Héritage du christianisme en France 1750-1848." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38465.
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From the Enlightenment to the Romantic period, many writers transformed Christianity into a religion of temporal salvation. Whether they manifest, in their writings, a will to destroy it (Voltaire, Helvetius, d'Holbach, etc.) or to surpass it (Leroux, Lamennais, Hugo, etc.), all refer to its dogmas as a paradigm of argumentation from which they suggest a new explanation of the world and, most important, they all propose a transformation of the society. The goal of my thesis is to offer a new analysis of this period that spreads from 1750 to 1848. In my hypothesis, I stipulate that before 1789, the philosophers of the Enlightenment never undertook a real "de-Christianisation" and that at the turn of the century, the writers did not return exactly to Christianity. Far from taking the position that the argumentation had transformed itself in a manner that radically differed during this historical period that preceded and followed the French Revolution, my goal is to show that a same will to ameliorate the human condition on earth was manifested in comparable ways throughout these different discourses. The thought of these authors is rather a testimony of a new "sacralisation" of which finality is now on a temporal level: sin is not necessary and, more importantly, it is possible to abolish it through social reformations. This desire of a better world is the most important message that Christianity passed on to the thinkers of this period. By viewing human existence in this way, modernity could be defined not as the end, but rather as the inheritance of Christianity or, to say it all, as its humanization.
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Defrance-Jublot, Fanny. "Être préhistorien et catholique en France (1859-1962)." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5014.
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L’un des plus célèbres préhistoriens français du XXe siècle, professeur au Collège de France, était aussi un prêtre. A l’instar de l’abbé Henri Breuil, un certain nombre de préhistoriens ont revendiqué deux parts de leur identité : celle qui relevait de leur appartenance à une communauté scientifique et celle qui procédait de leur engagement pour le catholicisme. La conjonction ''et'' de l'intitulé rend compte d'une somme variée de choix subjectifs et de ce qui s'est joué dans l'interface. Grâce à l’analyse de leurs archives privées, nous questionnons leurs rapports à leurs communautés d'élections dans un contexte marqué par les progrès de la sécularisation en France et par un climat de méfiance s’élevant contre les incursions de la modernité scientifique au sein de l’Église. L’empreinte de leur foi sur leurs interprétations des données archéologiques, ainsi que leurs efforts pour construire des scénarios acceptables des origines humaines constituent deux observatoires intéressants de cette interface. Deux historiographies sont rapprochées, celle de l'histoire culturelle et religieuse et celle de l'histoire des sciences humaines et de la préhistoire. La longue durée du découpage chronologique, qui débute en 1859 avec la reconnaissance des travaux de Jacques Boucher de Perthes, et s'achève en 1962 avec le Concile Vatican II, permet d'observer la succession des différentes générations, les fidélités revendiquées ainsi que les déplacements opérésIn the second part of the XIXth century in France, the context of secularization created a dividing line between theological and scientific discourses about human origins. In spite of this, several archaeologists publicly displayed their Catholic faith during this period. These archaeologists felt a connection, rather than a boundary, between their faith and their scientific research. They viewed the Bible as symbolic rather than literal and sought in prehistoric remains proofs that supported their Catholic beliefs. Thus, their faith had a certain influence on their interpretations of prehistoric man. Although several facts seemed to testify against historicity of Genesis, Catholic archaeologists always tried to resolve incoherencies and establish acceptable scenarios. They did this for themselves and to support fellow Catholics alarmed by anticlerical objections. I examine these connections but also another boundary: what could be said and what could not be said in the French Catholic community about prehistoric origins in the context of the Modernist crisis
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Schmitz-Thursam, Trevor Charles. "The Tumult of Amboise and the Importance of Historical Memory in Sixteenth-Century France." PDXScholar, 1994. https://pdxscholar.library.pdx.edu/open_access_etds/4789.
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Humanist legal scholarship was the catalyst to historical revolution that took place in sixteenth-century France. French philologists succeeded in demonstrating the cultural distinctiveness of France from a heretofore assumed classical heritage shared with ancient Rome. As a result, scholars sought to retrace the historical origins of France in the non-Roman Gauls and Franks. Their intensive study of the laws, customs and institutions that developed in France, as distinct from ancient Rome, transformed the understanding of the national past. Following the introduction of the principles of historical anachronism and cultural relativism, the sixteenth century witnessed a transformation of traditional perceptions of historical time. It was during this period when the historical myths, legends and traditions that comprised the cultural fabric of French society were called into question, were transformed, and emerged as new myths that spoke more directly to the crises of the French Religious Wars. The purpose of this study is to attach greater significance to the Tumult of Amboise of 1560 than has previously been afforded in the scholarship of this period. The Tumult of Amboise provide not only the impetus for the civil wars that were waged in France for nearly half a century, but also served as the catalyst for an first expression of Protestant resistance theory that was to change the face of political discourse in this period. The debate centered around the Tumult of Amboise set the stage for constitutional theories regarding the laws of succession and the role of the Estates-General that were dominate political discourse in the latter half of the sixteenth century. As political polemicists increasingly sought to reconstruct an image of the mythical French past, in order to demonstrate the ancientness of the French constitution, the historical fiction that developed around these efforts became a functioning political ideology that should be viewed as one of the first concerted expressions of French nationalism. In this regard, the recreation of the national past took on a patriotic dimension heretofore absent from traditional, chroniclesty led medieval histories and, in time, developed into a uniquely Gallican mythology that stood defiantly as a rival to the cultural heterodoxy of Rome. Further, the purpose of this study is to demonstrate the developmental nature of political discourse in this period. As the civil wars progressed, doctrines of constitutionalism and limited monarchy began to be laced with more abstract theories regarding the nature of political obligation and the responsibility of the ruler to his subjects. Employing a comparative analysis of discourse from the 1560's to the succession of Henri IV, it will be shown that the transformation of political propaganda was direct! y dependent on the historical memory of the participants, who engaged in an effort to frame the political and religious crises within the context of their perceptions of the past.
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Scott, Peyton. "Érotiques ou Pornographiques? Une Enquête du Procès du ‘Love-Shop’ 1969 Curiosités Désirables." Scholarship @ Claremont, 2013. http://scholarship.claremont.edu/scripps_theses/191.
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Le Monde a couvert un dossier sur la proximité d'un 'love-shop', "1969 Curiosités Désirables", à une école le printemps 2012. La Confédération nationale des associations familiales catholiques (CNAFC) et l’association CLER Amour et Famille avaient poursuivi le « love-shop » dans le 4e arrondissement à Paris, plaignant que la vente des sex-toys à 90 mètres d’un collège est une infraction de la loi de protection de l’enfance (2007) qui interdit à la vente des objets à caractère pornographique à moins de 200 mètres d’un ‘établissement d’enseignement'. Le dossier se concentrait sur la signification des termes qui définies les lois aussi que le genre des jouets : ce qui est pornographique, lubrique, etc. La défense, à travers un sexologue, une militante féministe, et le gérant, insiste sur la nature pragmatique et l’espèce créatif de leurs objets, insinuant que le public général et sain – les jeunes aux vieux – profite de leur industrie. « ‘Nous sommes dans une action idéologique’, a expliqué le défenseur, exprimant que « la définition de la pornographie faite par ces associations condamne en filigrane la masturbation ».
Ce dossier a inspiré une enquête du plaisir de la vie privée qui, normalement clandestin, tient l’attention du public. Les sex-shops du monde ont subis une grande évolution au cours de la dernière décennie par l’obscène lubrique et vers le pudique, et même le chic. Les patrons ont changé leurs jouets, leur langage, leurs services supplémentaires, même l’emplacement de leurs magasins, tout en effet d’un nouveau sentiment de viabilité. Il semble – et ils disent – que leur but soit de recréer la sexualité féminine en haute voix de la révolution sexuelle et la libération des femmes en France. Et en réponse, ils ont gagné un fort soutient et une nouvelle clientèle par des femmes jeunes et âgées.