Academic literature on the topic 'Charité – Aspect religieux'
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Journal articles on the topic "Charité – Aspect religieux"
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Ismail, N. O., and A. B. Altynbekov. "Religious factor in charity." BULLETIN Series of Sociological and Political sciences 70, no. 2 (June 25, 2020): 124–30. http://dx.doi.org/10.51889/2020-2.1728-8940.17.
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The article discusses the history of distribution and methods of charity application, which are explained from a religious point of view. It is briefly defined how it is conducted in world religions and national religions, in accordance with what norms and principles. Ignoring this size has important moral, legal, and interpersonal consequences. Our world is huge and diverse... different countries, different histories, different cultures, different religions... We can talk a lot about religious aspects, so let's focus on those moments that influenced the direction of charity in different cults that profess different faiths.
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Udi, Juliana. "Locke and the Fundamental Right to Preservation: on the Convergence of Charity and Property Rights." Review of Politics 77, no. 2 (2015): 191–215. http://dx.doi.org/10.1017/s0034670515000030.
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AbstractLooking to the relatively recent “religious turn” in Locke scholarship, this paper argues for an interpretation that reconciles two apparently contradictory aspects of his thought: on the one hand, property rights, thought absolute by many of Locke's readers; on the other hand, Locke's notion of duties of charity. On the basis of a rereading of the “Essay on the Poor Law,” I argue that Lockean charity may ground coercively enforceable distributive obligations. Nevertheless, I contend that the redistributive poor-relief system grounded on the principle of charity does not infringe property rights. The reason for this is that the right to charity and the right to property are both based on Locke's theological commitment to the right of each man to the means of preservation.
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Arabadzhy, Natalia, and Iryna Korniienko. "RETROSPECTIVE AND MODERN ASPECTS OF THE DEVELOPMENT OF CHARITY." Baltic Journal of Economic Studies 4, no. 5 (February 11, 2019): 256. http://dx.doi.org/10.30525/2256-0742/2018-4-5-256-265.
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The article considers the retrospective and modern aspects of the development of charitable activity in the socio-economic sense, which is the assistance to other persons at the expense of own welfare or free time, and provided that this assistance does not harm other persons and is carried out within the law. Charity should benefit not only the immediate recipient of benefit but also society as a whole. The authors emphasize that the conducted study supports their hypothesis that under the conditions of globalization, society increasingly focuses on social issues that arise as a result of insufficient state resources and so charity becomes a factor in their successful resolution. The development of charity is a system of social, economic, and cultural factors. One of the stages of the development of charity was the creation of charitable foundations specializing in various fields: scientific, cultural, sporting, educational projects, assistance to needy families, help for orphanages, hospitals, fundraising for expensive treatment and other projects. In today’s world, the attitude towards charity as a professional occupation has become widespread, becoming a “social norm.” Charitable funds are a separate and important component of the charitable institution. The concept of “charity” came into the public consciousness as a humanistic call of a person to go to the needy, regardless of religious, national, racial, social affiliation or political or ideological beliefs. Retrospective analysis showed that forms of philanthropy in the advanced form existed already in ancient Rome and ancient Greece; in medieval Europe, they already acquired the status of state and social policy at the legislative level. In the Christian aspect of ancient Rus of the adoption of the Orthodox faith in 988, the foundations of charity are laid as socio-ethical norms of society. In the second half of the XVIII century, as a result of secularization, charitable societies, hospitals, almshouses, open by public organizations and private individuals arise, that is, there are social and state institutions of charity. And charitable funds, which are socio-economic professional activities, are beginning to develop. From ancient to modern times, charitable activity is carried out in the forms of patronage, sponsorship, volunteering, fundraising. Modern trends of charity include: increase of the non-profit sector and its internationalization; cooperation of charitable foundations, development of a social partnership with business, state bodies, and foreign funds; professionalization through the creation of network charity. In turn, charity abroad is characterized by growing professionalism, a variety of forms and programs of cooperation, the growth and expansion of the sphere itself and its importance for non-profit, in particular, socio-cultural activities. The undisputed leader in this area is the USA – the birthplace of modern sponsorship and fundraising. The authors conditionally distinguish three levels of charity. The typology and general characteristics of foreign charitable foundations, typical for the USA, European countries, and Ukraine, are presented. Features of creation and functioning of quasi-public funds are considered. On a global scale, the foreign activity of the US foundations is significant, and the expenditures exceed the official foreign aid budgets of many countries. However, their presence in Ukraine is relatively low. The volume of support is negligible compared to official support amounts: according to the OECD, the amount of grants actually received by Ukraine from other states and multilateral donors in 2011–2017 amounted to more than 5 billion USD while less than 0.1 billion USD came to Ukraine from US foundations. But this does not exclude the role of private donors in solving certain problems, in particular, in terms of supporting civil society, protecting the rights of vulnerable groups of the population, etc.
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Ciraulo, Jonathan M. "Maurice Blondel and His Prodigal Children: Phenomenology, Charity, and Metaphysics." Theological Studies 82, no. 2 (June 2021): 310–31. http://dx.doi.org/10.1177/00405639211009948.
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This article argues for Maurice Blondel’s paternity in the recent phenomenological work of Jean-Luc Marion, Jean-Yves Lacoste, and Emmanuel Falque, particularly regarding the relationship between philosophy and theology and the role of charity for the knowledge of God. In addition to reading the phenomenologists as extending and complementing Blondel’s thought, the article notes how Blondel’s project posits metaphysics as an integral aspect to his analysis of the dynamics of human action. What ultimately distinguishes Blondel from his “sons” is that Blondel argues for a “metaphysics to the second power,” a metaphysics based on the simultaneity of being and charity, rather than their opposition.
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Suharso, Putut, Sarbini Sarbini, and Dicky Sumarsono. "The Philanthropy Culture in the Local Area: The Role Study of Philanthropy Institution after the Termination of PNPM in Boyolali Regency." E3S Web of Conferences 68 (2018): 01012. http://dx.doi.org/10.1051/e3sconf/20186801012.
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The development of paradigm prioritizes more on the economic development by maintaining social structure. The state takes an intervention role with several social programs to solve social issues. On the other hand, the charity tradition is one of the important aspects in life including the doctrine of every religion. The purpose of this research is to observe the Indonesian people who still own the charity tradition came from their religious tradition Islam teaches charity through zakat, infak, shadaqah and wakaf (ZISWAF) which has existed in the society as the symbol of the social piety. This research uses sociological approach and qualitative method while the method of collecting data uses observation, interview and study of documentation. As for the analysis, the analysis of descriptive qualitative uses the theory of Social Justice Philanthropy in charity tradition as the spontaneous action of human if they see another human is treated unfairly by state or more authorized person. The results of the research are: first, the philanthropy institution is oriented on destitute family which is unfinished handled by the state through PNPM program in charity social service because the target of the program is destitute group so it has not finished yet. Second, the philanthropy institution on its movement is built in the name of religious spirit capitalized into Social Justice Philanthropy. Third, the philanthropy institution in the empowerment of destitute society is followed by mastery which does not only focus on charity, capacity but also on authority by creating destitute family must be an entrepreneur.
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Roszak, Piotr, and John Anthony Berry. "Moral Aspects of Imaginative Art in Thomas Aquinas." Religions 12, no. 5 (May 1, 2021): 322. http://dx.doi.org/10.3390/rel12050322.
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For Thomas Aquinas, the imagination, being one of the “inner senses”, is a doorway to attain true knowledge. In this paper, we first analyze his lexicon in this regard (imaginatio and phantasia). Second, we discuss imagination as the subject matter of the intellectual virtues, which facilitate cognition and judgment. The development of imagination is the foundation of his vision of education not only on the natural but also on the supernatural level. Third, we explore Aquinas’ moral assessment of imaginative art and finally its influence on shaping the character. This influence occurs on two levels: it is assessed from the perspective of charity, justice, prudence and purity, namely to what extent the art serves these values, whereas the second criterion is beauty.
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Kanary, Jonathan. "Transforming Friendship: Thomas Aquinas on Charity as Friendship with God." Irish Theological Quarterly 85, no. 4 (August 17, 2020): 370–88. http://dx.doi.org/10.1177/0021140020948350.
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This article argues that Thomas Aquinas’s definition of charity in the Summa Theologiae as ‘a kind of friendship’ represents a distinctive and theologically significant development of both the Aristotelian and the Christian monastic traditions on which he builds. By approaching his discussion of charity in the secunda secundae through the gateway of friendship, Thomas is able to characterize the spiritual vision of this portion of the Summa through a twofold movement of grace and participation. The shape of this twofold movement has an implicitly incarnational character, and thus points to the divine Subject of the Summa’s third and culminating volume. But the participatory aspect of this spiritual theology also reveals the indispensable role of the human person, and thus allows Thomas to offer a nuanced explanation of the ways that friendship with God relates to friendships with other human beings.
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AFTYKA, LESZEK. "PHILANTHROPY IN ANCIENT TIMES: SOCIAL AND EDUCATIONAL ASPECTS." Journal of Vasyl Stefanyk Precarpathian National University 6, no. 1 (April 17, 2019): 149–54. http://dx.doi.org/10.15330/jpnu.6.1.149-154.
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The article presents the data of ancient times philanthropy that stemmed from community life and was a consequence of the social nature of man; in Rome, for the first time, social and educational activity was formalized, which resulted from moral and legal norms; in the Judaic religion, help to the needy was treated as one of the most important religious practices. The article discusses the most important forms of social aid in the Western antiquity. Charity, volunteering presented as important components of the social and educational activities of modern institutions. The author emphasizes the need for the formation and development of humanistic consciousness, spiritual and moral consciousness of citizens. Therefore, cooperation between educational institutions, families, non-governmental organizations, volunteer movements, charitable foundations for the expansion of active charitable activities, and the creation of a humanistic society is required.
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Hołówka, Jacek. "Terroryzm i religia." Etyka 34 (December 1, 2001): 9–30. http://dx.doi.org/10.14394/etyka.662.
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The Twin Towers were destroyed by Muslim fanatics. Their inability to perceive the repulsive aspect of their act is remarkable and requires a philosophical interpretation. Obviously, religious beliefs can not be tested on empirical grounds or by logical arguments. On the other hand it would be wrong to assume that every religious conviction is as credible as any other. The author tries to separate innocuous religious beliefs from insane claims by arguing that the most reliable criterion of religious plausibility can be derived from Plato’s Phaedrus and the story of two horses, one white and one black, pulling the chariot of our souls. The white horse stands for saintliness, the black for sin. One can not do much more to make the distinction between the safe and uplifting aspect of religion and the dangerous and irresponsible aspect of faith more precise and specific. Terrorism is a deviation that arises within a religion where this distinction has been completely confused, where goodness is identified with a blind and unconditional submission to one group of religious adherents and evil with distancing oneself from the group. Social and political loyalty has replaced religious loyalty. So narrow an interpretation of can not be reconciled with an impartial concept of sin and righteousness.
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Cranmer, Frank. "Religion and Public Benefit." Ecclesiastical Law Journal 11, no. 2 (April 28, 2009): 203–5. http://dx.doi.org/10.1017/s0956618x09001987.
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The Charity Commission's final guidance on The Advancement of Religion for the Public Benefit met with cautious approval, not least because it is considerably more user-friendly than the rather tortuous exposure draft that preceded it. Several aspects of that draft were arguable: the final version resolves many of the uncertainties.
Dissertations / Theses on the topic "Charité – Aspect religieux"
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Kitts, Antony. "« Bons » ou « mauvais » pauvres ? Du mendiant vagabond au pauvre secouru en Normandie orientales au XIXe siècle (1796-1914)." Rouen, 2016. http://www.theses.fr/2016ROUEL032.
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La thèse porte sur la question du traitement de la pauvreté, de la mendicité et du vagabondage en Normandie orientale au XIXe siècle, région particulièrement affectée par ces phénomènes. Parmi les logiques et les processus de marginalisation de ces pauvres normands, la plus évidente trouve son origine dans l’évolution socio-économique d’un siècle traversé par plusieurs graves crises. D’autres éléments d’explications sont à chercher du côté de l’urbanisation, des migrations, de la criminalité et des vulnérabilités sociales et sanitaires. Cette réflexion nous a également conduit à nous interroger sur les moyens qu’une société met en œuvre pour combattre cette pauvreté et cette mendicité. Un système d’assistance publique, fondé sur les établissements hospitaliers et les bureaux de bienfaisance et secondé par une multitude d’œuvres charitables privées, s’est en effet mis en place progressivement pour soulager les « bons » pauvres, avant de s’affirmer véritablement sous la IIIe République. Parallèlement, les « mauvais » pauvres, incarnés, essentiellement dans les figures du mendiant et du vagabond, sont soumis à un sévère contrôle policier et judiciaire, dont le paroxysme sera atteint durant le dernier tiers du siècle avec la loi sur la Relégation de 1885The thesis deals with the question of the treatment of poverty, begging and vagrancy in eastern Normandy in the nineteenth century, a region particularly affected by these phenomena. Among the logics and the processes of marginalization of these poor Normans, the most obvious is its origin in the socio-economic evolution of a century crossed by several serious crises. Other elements of explanation are to be found on the side of urbanization, migration, crime and social and health vulnerabilities. This reflection also led us to wonder about the means that a society is putting in place to combat this poverty and this begging. A system of public assistance, based on hospitals and charitable offices and supported by a multitude of private charities, has gradually been set up to relieve the “good” poor, before asserting itself Truly under the Third republic. At the same time, the “bad” poor, embodied essentially in the figures of the beggar and the vagabond, are subjected to severe police and judicial control, the paroxysm of which will be reached during the last third of the century with the Law on the Relegation of 1885
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Pifre, Véronique. "Pauvreté dans le Haut Maine : charité, assistance et lutte contre la marginalité, 1650-1789." Le Mans, 1999. http://www.theses.fr/1999LEMAA009.
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Bleuzen, Brigitte. "Religieux en banlieues : sociologie d'un institut religieux de 1940 à 2003 (l'Institut des Fils de la Charité)." Paris, EHESS, 2006. http://www.theses.fr/2006EHES0082.
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Passer d'une situation de relative domination institutionnelle à celui de simple partenaire dans un monde devenu à la fois pluri-culturel et pluri-confessionnel, implique, pour les religieux, la recherche constante de « communautés pertinentes pour l'action collective ». Après les œuvres, puis les syndicats et partis politiques ce furent les associations de chômeurs et petits collectifs d'engagement dans les cités « de relégation ». Les religieux oscillent entre la mise en valeur de leur propre singularité et l'inscription dans une mémoire collective. Une sociologie de la subjectivation propose une typologie de profils différenciés. L'être pour l'histoire construit sa relation au monde sur la base de l'antagonisme dans le but de créer un homme nouveau. L'être pour le monde construit sa présence au monde en intégrant l'altérité et le paradoxe. L'être pour être construit son être au monde dans une « fidélité à lui-même ». Face à cette individualisation des pratiques, les religieux mobilisent la mémoire de leur fondateur pour identifier des ressources symboliques qui permettent de justifier l'action présente et d'engager l'avenir. Diverses « lignées de témoins » émergent alors pour produire la mémoire collective, un « Nous » à la fois pluriel et différenciéThe transition from a situation of relative institutional domination to that of a simple association-based partnership in a world that has become both multi-cultural and multi-denominational implies, for the men of faith, the constant quest for suitable communities in wich to promote social action going from charitable organisations unions and political parties as well as unemployement associations and grass roots movements situated in the cités "suburbs of exclusion". The sociology of subjectivity proposes differentiated profile typologies : The being of history who constructs his relation to the world through antagonism with the aim of creating a new man. The being of the world builds his wordly presence through the integration of otherness and paradox. The being for the being conceives of his being in the world through a "faithfull to himself" and this, in all circumstances. Confronted by this individualism of pratice, the priests explore the memory of their founder in order to identify symbolic resources thus enabling them to justify the present action and their commitments for the future. Diverse "families of references" emerge to produce a "We", collective memory, that is both plural and differentiated
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Dubrulle, Luc. "Mgr Rodhain et le Secours catholique : une figure sociale de la charité." Paris 4, 2007. http://www.theses.fr/2007PA040048.
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Cinquante ans après sa voisine allemande, l’Église catholique de France se dote en 1946 d’une centrale de charité appelée "le Secours catholique". Au sortir de la guerre, grandi par l’activité de l’Aumônerie générale qu’il avait fondée à l’intention des prisonniers de guerre, le chanoine Jean Rodhain, né en 1900, est nommé secrétaire général du nouvel organisme de charité. Il en est le "patron" jusqu’à sa mort en 1977. S’appuyant sur le millier d’écrits de Mgr Rodhain et l’action du Secours catholique, l’étude, à la fois historique et théologique, cherche à dessiner la figure sociale de charité qui en émerge. D’abord ordonnée, dans un projet résolument pédagogique, à la charité intégrale de toute l’Église et de toute l’humanité, cette figure tend au fil des ans à se spécialiser en une centrale caritative de plus en plus performante. Sujet à une réaction doctrinale intransigeante prenant la voie d’une tentative de "réhabilitation de la charité", Mgr Rodhain ouvre dans sa pratique, notamment par la création de cités-prototypes, des voies de recomposition d’une charité plausible pour une société séculariséeFifty years after its German neighbour, the Roman Catholic Church in France endowed itself in 1946 with a central organisation of charity, called Secours Catholique. At the end of the Second World War, enhanced by his founding of a General Chaplaincy for prisoners of war, Canon Jean Rhodain (b. 1900), was appointed Secretary General of this new charity organisation, of which he was to remain “the boss” until he died in 1977. Substantiated by the scrutiny of a thousand or so written documents of Mgr Rhodain and the spheres of action of Secours Catholique, the present study is both historical and theological. Its purpose is to portray the social figure of charity that comes out of this investigation. At first conducive, in a pedagogical approach, to a view of integral charity, as should be practiced by the whole Church and all mankind, this figure has been inclined, year after year, to differentiate itself as a more and more efficient central organisation of charity. Though attempting to rehabilitate charity by way of an intransigent doctrinal reaction, Mgr Rhodain, by such practical achievements as the creation of prototype cities, has facilitated has facilitated the re-establishment of the credibility of charity in a secularized society
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Trautmann, Frédéric. "La place de la notion de charité en éthique au moment du Concile Vatican II." Strasbourg, 2011. https://publication-theses.unistra.fr/public/theses_doctorat/2010/TRAUTMANN_Frederic_2010.pdf.
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La charité est une notion complexe en raison de son histoire. Les apports de la philosophie grecque, du donné scripturaire, patristique et scolastique, ainsi que le champ d’application social et communautaire sont autant d’éléments qui ont permis aux théologiens du renouveau moral de la première moitié du XXe siècle, de redonner une place éminente à la charité comme vertu, mère et forme des autres vertus. Cette redécouverte de la vertu de charité permet de sortir la morale du juridisme et de l’extrinsécisme dans lequel elle s’était progressivement enfermée et d’envisager la vie chrétienne comme une orientation vers le bonheur dont la règle fondamentale est le double commandement de l’amour de Dieu et du prochain qui a des implications multiples dans les domaines spirituel, social et communautaire. L’élaboration des textes du concile Vatican II, en particulier le chapitre V de Lumen Gentium, complété en Gaudium et Spes, reprend en partie seulement le donné développé par les théologiens du renouveau au sujet de la charité sous l’angle de la communion trinitaire et d’une ecclésiologie de communion, et non plus dans une perspective vertueuse héritée du thomisme. L’homme peut répondre à sa vocation universelle à la sainteté dans la charité qui n’est rien d’autre que de vivre de la sainteté de Dieu et dans la perfection de l’amour. La même sainteté vaut pour tous; elle se vit selon des modalités variées suivant l’état de vie de chacun. La charité structure la vie chrétienne de manière responsoriale où chacun est invité à répondre à sa vocation d’homme et de baptisé en aimant Dieu et son prochainCharity is a complex concept because of its history. The contributions of greek philosophy, scriptural, patristic and scholastic theology, as well as the scope of social life, are all factors that allowed theologians of moral renewal of the first half of the twentieth century, to restore charity as virtue, mother and form of all other virtues. This rediscovery of the virtue of charity makes out the morality of legalism in which she had gradually enclosed. Christian life is now a way to the holiness, which the basic rule is the double commandment of love of God and neighbor, which has many implications in the spiritual, social and community areas. The texts of Vatican II, particularly the fifth chapter of Lumen Gentium, completed by Gaudium et Spes, includes part only the thinking developed by theologians about the revival of charity in terms of trinitarian communion and an ecclesiology of communion. The Council does not reproduce the virtuous perspective of thomism. Christians can respond their universal vocation to holiness in charity, which is nothing more than to live as God’s holiness and the perfection of love. Holiness is the same to all, although she is lived in a variety of modes, depending on the condition of life for everyone. Charity is presented as a responsorial structure of Christian life : everyone is invited to respond to his vocation of man and baptized by loving God and neighbor
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Thiel, Camille. "De l'évergétisme à la charité chrétienne ? : transformations et usages du don à la collectivité en Afrique tardo-antique (fin du IIIème siècle-VIème siècle)." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAG030/document.
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Cette thèse étudie une question historique classique, celle de la transition entre l'évergétisme et la charité chrétienne, à travers l'étude des dons à la collectivité en Afrique du Nord tardo-antique, de la fin du IIIe siècle au VIe siècle. La recherche s'appuie sur les sources épigraphiques et littéraires africaines tardo‑antiques, et prend en compte les acquis de l'anthropologie du don. Pendant l'Antiquité tardive, l'évergétisme, pratique caractéristique des cités antiques par laquelle des aristocrates faisaient des dons à leurs concitoyens se renouvelle et disparaît progressivement. Selon l'interprétation couramment admise, cette pratique aurait été supplantée par un nouveau mode de générosité influencé par le modèle de la charité chrétienne. Devenus chrétiens, les habitants des cités africaines auraient tourné le dos aux modes de générosité propres à la cité antique pour se montrer généreux vis-à-vis de la communauté chrétienne de leur choix. À travers l'étude des discours et des pratiques du don, ce travail remet en question le modèle de la transition en montrant notamment que les deux modes de don ont largement coexisté durant les débuts de l'Antiquité tardive. Cette étude affine la chronologie des dons à la collectivité et montre que le christianisme n'est pas à lui seul responsable de la fin de l'évergétisme. Le travail revient sur l'expression « évergétisme chrétien », parfois utilisée dans l'historiographie pour désigner la permanence d'une logique évergétique au sein même du don chrétien. Sont également étudiés les usages du don à la collectivité : le don est autant source de lien social entre les acteurs qu'il est vecteur de conflitThis dissertation addresses the problem of the transition from euergetism to Christian charity. The approach focuses on gifts to communities in Late Antique North Africa from the third century to the sixth century. The study uses epigraphical and literary documents and includes anthropological perspectives on gift-giving. During Late Antiquity, euergetism (public benefaction) changes and disappears slowly. According to most current theories, euergetism would have been replaced by a new form of generosity, based on 'Christian charity'. Progressively converted to Christianity, the Romano‑Africans would have given up classical civic generosity, turning instead to the Christian communities. This dissertation studies the discourse and practice of gift-giving and challenges the idea of a transition from euergetism to charity, showing that both types of gifts coexisted in early Late Antiquity. This theory clarifies the chronology of Late Antique generosity and analyzes the expression 'Christian euergetism'. Finally, the study examines the uses of benefaction and shows that gift-giving strengthens social bonds while simultaneously generating tension
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Mekacher, Amal. "Duplixité de la finance islamique : une expression manichéiste de l’économie capitaliste ? Etude critique et analytique." Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0170.
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Dans cette thèse, nous nous consacrerons à comprendre les nouveaux langages qu'adopte le monde économique dans sa machine à fabriquer la quantité. Pour cela, nous nous efforcerons, à travers une finance éthique aux principes islamiques, à déchiffrer ce qui paraît être de nouvelles expressions, traduites dans un double transfert qui s'opère entre l'esprit d'un capitalisme dont la critique est en crise, et le renouveau de l'esprit capitaliste dont les instruments sont désespérément refondés dans une moralisation, même religieuse, des actes parfois les plus immoraux. Ainsi et tout comme chez les protestants, en Islam, c'est « l'acte de commercer » qui sera mis au centre de la vocation «financière», encouragé tout en étant opposé à l'acte d'usure (ribâ dans le monde musulman), il sera le socle d'une légitimation religieuse de l'existence même d'une institution financière islamisée. Nous aurons alors à examiner, de manière plus approfondie, certains aspects de l’industrie financière islamisée, sa naissance, son organisation, ses promoteurs et ses instruments, alertés par des contradictions, des incohérences, voire même des incongruités, nous conclurons le plus souvent sur des contrastes, révélant des contextes aux politiques irrégulières, où souvent les signes d’une précarité alarmante se laissent maladroitement apprivoiser par une pseudo-modernité, parasitant une institution dépassée dans des décors incertains. Certains pays musulmans vont nous aider à entourer la questionIn this thesis, we will focus on uderstanding the new langages adopted by the economic word in it quantity manufacturing machine. To this end, we will endeavour through ethical finance based on Islamic principles, to decipher what appear to be new expressions, reflected in a double transfer that takes places between the spirit of a capitalism whose criticism is in crisis, and the renewal of the capitalist spirit whose instruments are desperately recast in a moralization, even religious, of the sometimes most immoral acts. Thus, as with Protestants, in Isla, it is the « act of trading » that will be placed in the center of « financial » vocation, encouraged while being opposed to the act of usury (ribà in the Muslim world),it will be the basis for a religious legitimization of the existence of an islamized financial institution. We will then have to examine in greater depth, some aspects of the islamized financial industry, its birth, organisation, promoters and instruments, alarted by contradictions, inconsistencies, even incongruities, we will most often conclude with contrasts revealing contexts with irregular polisie, where often signs of alarming precariousness are clumsily tamed by a pseudo-moderity, parasiting an outdated institution in uncertain setting. Some Muslim countries will help us to sorround the issue
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Bauer, Michel. "L’Eglise et l’argent dans les lettres de François de Sales et de Jeanne Frémyot de Chantal." Thesis, Lyon 2, 2014. http://www.theses.fr/2014LYO20106/document.
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Dans le contenu des 4960 lettres qu’ils ont écrites et qui ont survécu aux destructions volontaires et involontaires, mon étude a porté uniquement sur les materialia et a écarté les spiritualia. Elle décrit d’abord la recherche des fonds nécessaires à la conquête puis au management d’une partie d’un diocèse, et, ensuite la collecte d’argent ou de biens fonciers pour créer puis développer un Ordre, la Visitation. Des contraintes politiques et sociales encadrent cette recherche de financement et l’optimisation des placements, en tenant compte de la conjoncture (guerres, pestes, famines), ce qui conduit à étudier la mise en œuvre des vertus financières (pauvreté, charité, travail). Leur objectif financier ne peut être atteint qu’en s’appuyant sur des réseaux mondains et ecclésiastiques, essentiellement au plus haut niveau de la société. La concurrence est rude aussi bien au sein de l’Eglise (autres prélats, Ordres, Saint-Siège) qu’avec les autorités séculières (princes, haute noblesse, municipalités). Leurs objectifs ne peuvent donc être atteints qu’en menant de nombreux procès, en contradiction avec ce qu’ils écrivent pas ailleurs. La complexité de leurs entreprises leur fait élaborer un management de leurs ressources, financières, immobilières, humaines qui préfigure celui des Organisations contemporaines. Leur souci du détail, aussi bien dans les taux de placement des rentes, dans la production de meubles ou de livres, dans le choix des biens fonciers, dans la sélection de leurs cadres intermédiaires, tout cela correspond au comportement d’un dirigeant d’entreprise contemporaine, sachant qu’à chaque fois il faut trouver de l’argent pour financer ces actions. En ce sens cette Eglise est aussi à l’origine du capitalisme moderne, mais, dans une autre dimension que le protestantisme présenté par Max Weber. Par contre, ces contraintes financières incessantes peuvent les conduire à oublier la finalité de leur actionIn the the survey of 4960 surviving letters (after voluntary or involuntary destructions), I only deal with materialia avoiding spiritualia. First, I find the fund raising necessary for the (re)conquest and the management of a part of a diocese, and then, the quest for money and real estate in order to launch and then develop a monastic order, Visitation.Political and social restrictions frame the fund raising and the optimization of the investments, taking in account the circumstances (wars, plagues, famines). Consequently we study their implementation of the financial virtues (poverty, charity, labour). Their financial aims can only be obtained with the help of non-ecclesiastical and ecclesiastical networks, mainly in the upper society. The competition is harsh inside the roman church (prelates, monastic orders, Rome) as well as in the world (princes, nobility, local councils); thus they engage in many lawsuits, in contradiction with their other own writings. The complexity of their enterprises prompts them to build a resources management (finance, real estate, human resources), foreshadowing the one of contemporary organizations.The follow-up of details, as well in the fields of investment rate, as for producing pieces of furniture or books, as for selecting buildings or managers, all this detailed behaviour fits with the one of a modern top-manager, who shall finance his many activities. Finally, the Roman Catholic Church could be considered as a root of modern capitalism, in an other dimension than the one developed by Max Weber for Protestantism.On the other hand, those ceaseless limitations could lead them to forget their ultimate goals
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Brejon, de Lavergnée Matthieu. "La société de Saint-Vincent-de-Paul à Paris au XIXe siècle (1833-1871) : prosopographie d’une élite catholique fervente." Paris 4, 2006. http://www.theses.fr/2007PA040106.
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La Société de Saint-Vincent-de-Paul est fondée à Paris en 1833 par un groupe d’étudiants catholiques, dont le plus connu est Frédéric Ozanam, désireux de se soutenir dans leur foi et de venir en aide aux pauvres. Empruntant ses méthodes à l’histoire religieuse et à l’histoire sociale, ce travail s’attache à comprendre les formes et les raisons du rapide développement d’une oeuvre charitable dans la première moitié du XIXe siècle. Il s’intéresse à la géographie, essentiellement urbaine, de son implantation en France ; aux modèles d’organisation et au fonctionnement du pouvoir à l’intérieur de l’institution ; aux discours et pratiques de ses membres qui s’inscrivent entre charité et philanthropie, interprétés à la lumière d’une anthropologie du don ; aux oeuvres les plus significatives, visite à domicile et patronage, sans négliger l’étude de leur financement. A l’échelle du quartier et de la paroisse, Paris sert de lieu privilégié de l’observation afin de mettre à jour les réseaux charitables actifs dans la capitale. Enfin, une prosopographie des membres permet de dresser le profil du confrère, modèle de l’homme d’oeuvres du premier catholicisme socialThe Saint Vincent de Paul Society was born in Paris in 1833. Her founders were a group of catholic students, which among them Frédéric Ozanam is the best known, anxious to uphold their faith and to help the poors. This thesis’s methods come from those of religious and social history ; this work tries to understand the shapes and reasons of the fast developpement of a charitable work in the first middle of the nine’teenth century. It takes an interest in the urban geography of its implatation in France. It studies also the paterns of its organization and government inside the institution ; the speeches and observances of its members, between charity and philanthropy, read in the light of an anthropology of the gift. It takes an interest as well into the most significant of its charitable work, housecall visits and patronage, without neglecting their own financing. At the local and parish scale, Paris is a special place for the observation, in order to lighten the charitable networks of the french capital. To end with, a prosopography of the members ables us to draw the fellow members profile, the modle of the charitable man in the first social catholicism
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Veber, Martin. ""In carcere eram et venistis ad me" : les secours aux prisonniers en Occident pendant l’Antiquité tardive du règne de Marc Aurèle au pontificat de Grégoire le Grand (fin IIe-VIe siècle)." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040189.
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Pendant l’Antiquité tardive, en Occident, les prisonniers reçoivent de l’aide pour supporter leur condition ou pour y échapper. Ceux qui sont détenus par une autorité judiciaire sont soutenus matériellement et psychologiquement sans restriction légale, mais leurs bienfaiteurs se heurtent à l’arbitraire de surveillants parfois corrompus. Le sentiment d’humiliation associé à la prison est nuancé au sein des communautés chrétiennes victimes des persécutions, car celles-ci attribuent à l’emprisonnement une signification religieuse. Les prisonniers de guerre sont rapatriés, notamment grâce à la pratique du rachat, et bénéficient du droit de postliminium qui leur permet de retrouver leur statut juridique antérieur à leur retour. Néanmoins, ils ont désormais l’obligation légale de rembourser leur bienfaiteur pour que s’applique ce droit et, à défaut, sont placés dans la dépendance de celui-ci. Quant au pouvoir romain, il fait du retour sans contrepartie des captifs une condition de paix impérative, signe d’une domination incontestée. La christianisation des sociétés impériale puis romano-barbares accroît l’intérêt pour la condition des prisonniers. A partir du Ve siècle, les efforts en faveur des prisonniers de guerre s’intensifient dans un contexte où leur nombre est multiplié en raison du recul et de l’effacement de l’Empire romain. L’Eglise intègre à son action charitable la libération et l’entretien des captifs de même que l’assistance aux détenus, qu’ils soient accusés ou condamnés. Désormais promu à un rôle de protecteur des cités, l’évêque assume cette fonction en portant secours aux prisonniers, et consolide ainsi son nouveau rang social et politiqueIn the Late Antique West, prisoners are being helped in order to bear the bad conditions of their captivity or to be liberated. The inmates often receive visits and material as well as psychological support without any legal restriction. Yet, benefactors have often difficulties with the guards who take arbitrary decisions and are sometimes corrupted. Prison is no longer only a humiliating place because it is given a religious meaning by Christians during the persecutions. Captives are liberated, particularly by being redeemed, and profit from the postliminium legislation which allow them to recover their former juridical status. Nevertheless, they are from then on under the obligation to pay back their benefactor before they actually benefit by this right. If they can’t, they remain dependent on him. As for Roman authorities, they make of the return of captives without any compensation a non negotiable peace condition in order to show their total superiority. The progressive Christianization of the West make people show more interest for prisoners. From the beginning of the Vth century A. D., Captives, who become more and more numerous because of the collapse of the Western Roman Empire, receive more help. Redeeming captives and taking care of them is now a part of the Church charity work, as well as supporting inmates, whether they are accused or condemned. Being promoted protectors of cities, bishops are dealing with this responsibility by rescuing and relieving prisoners. Thus, they strengthen their new social and political rank
Books on the topic "Charité – Aspect religieux"
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Messier, Michel. Agapè: Recherches sur l'histoire de la charité. Saint-Laurent, Québec: Fides, 2007.
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Hamel, Gildas H. Poverty and charity in Roman Palestine, first three centuries C.E. Berkeley: University of California Press, 1990.
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Poverty and charityin Roman Palestine, first three centuries C.E. Berkeley: University of California Press, 1990.
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Müller, Oliver. Vom Almosen zum Spendenmarkt: Sozialethische Aspekte christlicher Spendenkultur. Freiburg im Breisgau: Lambertus, 2005.
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Religious giving: For love of God. Bloomington, Ind: Indiana University Press, 2010.
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John, Perkins. Beyond charity: The call to Christian community development. Grand Rapids, Mich: Baker Books, 1993.
Find full textBook chapters on the topic "Charité – Aspect religieux"
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De Balzac, Honoré. "124. One aspect of speculation." In Cousin Bette. Oxford University Press, 2008. http://dx.doi.org/10.1093/owc/9780199553945.003.0125.
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Among the many admirable organizations founded by Catholic charity in Paris, there is one, founded by Madame de la Chanterie, whose aim is to arrange civil and religious marriages for working-class couples who are living together. Our legislators, anxious to have the registration fees, and...
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Mariuzzo, Andrea. "Religious and moral values." In Communism and anti-Communism in early Cold War Italy, 30–73. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9781526121875.003.0003.
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This chapter highlights the extent to which a radical and absolute struggle such as the Cold War opposition of Communists and anti-Communists involves the aspects of religious faith and moral values. The theological anti-Communism promoted by the Churches of Pius XI and Pius XII strongly influenced the perception of Communism in Italy. Communists were frequently seen as ‘godless’ sinners and immoral corruptors of the youth. Such common perception forced the Italian Communist Party to a reaction based on the claim of its full compliance to the inner spirit of the Christian message of charity and solidarity.
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Lev, Efraim. "Professional, Social, Geographical, Religious and Economic Aspects of Jewish Medical Practitioners." In Jewish Medical Practitioners in the Medieval Muslim World, 277–446. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474483971.003.0004.
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The fourth chapter is a discussion based on the total number of biographies, and the medieval as well as the contemporary literature available. It discusses professional, social, geographical, religious and economic aspects of the Jewish medical practitioners (mainly physicians); places of medical practice, the practitioners’ professional education, intellectual workshops (i.e. libraries), and their professional roles, mainly that of ‘Head of the Physicians’. It also deals with everyday life and activity of Jewish practitioners, moral aspects, fees and the ‘Geniza’ patients, as well as religious and inter-religious aspects of Jewish practitioners, the high-ranking positions Jewish practitioners held, conversion to Islam, and famous Jewish scholars, authors, poets and diplomats who were simultaneously practitioners. A few more insights are related to community affairs, socio-economic position of Jewish practitioners, their role in the leadership, their share in charity activities, and the inter-community posts they held. The last section of this chapter endorses aspects such as: Karaite and Samaritan practitioners and geographical aspects (Jewish practitioners in Andalusia, north Africa, Sicily, Egypt, Syria, Iraq, Iran and Azerbaijan).
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Kahlos, Maijastina. "Economics of practices." In Religious Dissent in Late Antiquity, 350-450, 158–67. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190067250.003.0012.
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This chapter explores the economic aspects of religious dissidence, such as the confiscation of temples and churches, as well as competing philanthropic practices, civic euergetism, and ecclesiastical charity. In many instances, economic issues carried more weight than the solemn proclamations of emperors and church councils. When the emperor chose a cult or a group as something to support, he recognized that cult or religious group as a receiver of privileges and donations. The emperors’ economic support of Christian communities strengthened the position of the churches. The withdrawal of imperial support hit pagan cults that had traditionally been endowed with land, property, and exemptions from duties. Furthermore, late Roman society saw another great transformation in the economics of practices. The philanthropy of the Christian churches gradually replaced the traditional Graeco-Roman form of civic philanthropy in the fourth and fifth centuries.
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Bradley, Ian. "The Revival of Celtic Christianity." In The History of Scottish Theology, Volume III, 259–70. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0019.
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The modern revival of interest in Celtic Christianity which reached its height during the last decade of the twentieth century was a largely popular and non-academic phenomenon. However, it did stimulate academic interest and activity within Scottish university departments of theology and religious studies. This chapter surveys the academic aspects of the Celtic Christian revival, focusing especially on the work of James Mackey and Noel O’Donoghue in Edinburgh, Thomas Clancy and Gilbert Markus in Glasgow, and Donald Meek in Aberdeen. It explores the tensions between enthusiasts for Celtic Christianity and those highly sceptical of the entire concept and charts the way the focus of studies in this area has moved from Britain to the United States and from the theological to the historical, linguistic, and cultural.
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McCann, Ben. "Duvivier’s silent films." In Julien Duvivier. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9780719091148.003.0003.
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This chapter will look at Duvivier’s first forays into filmmaking, and chart the development of the Duvivier ‘touch’ over a decade of working in silent film. It will explore the visual aspects of the silent films and allow continuities and consistencies to be traced between these early works to show a director developing a singular style and then refining it in the later, more technically accomplished films post-1930. In 1925, Duvivier joined the production company 'Film d’Art’, where he worked for nine years, and where he honed his expertise on collaborating groups of artists and technicians on a number of consecutive projects. Such collaborative working methods would serve him well throughout his career. The chapter also pay close attention to those silent films which had a religious subject - Credo ou la tragédie de Lourdes (1924), L’Agonie de Jérusalem (1927) and La Vie miraculeuse de Thérèse Martin (1929) - a film about the Carmelite saint Thérèse of Lisieux. The chapter concludes with an in-depth look at Duvivier’s most famous silent film, Au Bonheur des dames (1930), an adaptation of Emile Zola’s classic novel, starring Dita Parlo.
Conference papers on the topic "Charité – Aspect religieux"
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Khasanova, Amina. "Charity Of Religious Organizations: Historical Aspect And Modern Trends." In II International Conference on Economic and Social Trends for Sustainability of Modern Society. European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.09.02.315.
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