Academic literature on the topic 'Diocese de Toul (France)'
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Journal articles on the topic "Diocese de Toul (France)"
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JOHNSON, C., and A. WARD. "A Catalogue of the Printed Liturgical Books of the Diocese of France." Questions Liturgiques/Studies in Liturgy 66, no. 1 (1985): 53–58. http://dx.doi.org/10.2143/ql.66.1.2015216.
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Iogna-Prat, Dominique. "The Meaning and Usages of Medieval Territory." Annales. Histoire, Sciences Sociales 72, no. 1 (2017): 91–100. http://dx.doi.org/10.1017/ahsse.2019.3.
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Based on Florian Mazel’s book L’évêque et le territoire. L’invention médiévale de l’espace (ve–xiiie siècle), this article seeks to revisit the spatial turn that has marked medieval studies in France over the last thirty years. Historians of dominium in the feudal period draw on the phenomena of incastellamento or inecclesiamento to suggest a territorial anchoring of populations around the “poles” or “cells” of domination represented by the castle, the church, the cemetery, and the parish. Mazel, however, offers a reflection on another scale. He sees territory as a space for the expression of political sovereignty, with the Church and its establishment of a new form of spatiality—the diocese—preceding the state as an institution realized via a territorial construction. Through its focus on the diocese, this analysis concentrates on a scale which makes sense within a general hierarchical dynamic of ecclesial spatialization, from top to bottom, from local to universal. But it also and above all enables an interrogation of how the territorial practices of the medieval Church made possible the transition to space in the modern, homogeneous and isotropic, sense.
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Lepage, Rémi. "Pour des réconciliations ecclésiales, religieuses et personnelles." Thème 23, no. 2 (2017): 149–64. http://dx.doi.org/10.7202/1042747ar.
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Puisque les communautés chrétiennes connaissent non seulement des tensions, mais aussi des blessures et parfois même de l’oppression venant d’attitudes cléricales, la réconciliation les concerne. À ce titre, le modèle des communautés locales du diocèse de Poitiers, en France, peut servir d’exemple. Développé depuis une vingtaine d’années et misant sur les liens de proximité entre tous les baptisés d’un même milieu, clercs et laïcs, ce modèle fait une option fondamentale pour la confiance, une attitude qui fait croire que malgré des blessures subies, il demeure possible de faire la vérité et d’entrer dans une histoire commune renouvelée. La confiance apparaît ainsi comme une clé de la réconciliation, qu’elle soit vécue sur le plan ecclésial, religieux ou personnel. Des réconciliations ecclésiales font dépasser des attitudes cléricales pour oser inclure tous les baptisés et faire place à leurs charismes pour le bien de la communauté. Des réconciliations religieuses amènent à laisser tomber les distinctions entre le sacré et le profane pour accepter avec confiance le mystérieux, l’insaisissable, l’incontrôlable dans l’expérience de foi. Quant aux réconciliations personnelles, elles deviennent nécessaires lorsqu’on s’est laissé prendre par des valeurs véhiculées par des attitudes cléricales. Elles impliquent alors de reprendre confiance en ses ressources intérieures pour arriver à plonger à nouveau dans le mystère de la foi.
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Kajinić, Josip. "Komparativna analiza prostorne organizacije Katoličke Crkve na hrvatskoj obali Jadrana. Promjene nakon Drugoga svjetskog rata te perspektive buduće reorganizacije." Geoadria 21, no. 2 (2016): 183. http://dx.doi.org/10.15291/geoadria.14.
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This paper outlines the changes in the organisation of the Catholic Church in Istria, Kvarner and Dalmatia after World War II. A detailed analysis of the circumstances that lead to the establishment of the Rijeka Diocese, Archdiocese and Metropolitan Archdiocese, ecclesiastical union of the Istrian region in Croatia, the abolition of the Zadar Metropolitan Archdiocese, the raising of the Split-Makarska Diocese to an Archdiocese, and the establishment of the Split Metropolitan Archdiocese. The principles upon which the Church reorganisation in the spatial sense are considered, and presents new insights, particularly for the Croatian dimension. The second part of the paper gives a comparative analysis of the spatial organisation of the Catholic Church on the Croatian coast of the Adriatic Sea, with other countries. Examples were selected based on compatibility of different factors, with consideration to the historical context of events and their causes. To that aim, specific examples of the church administration in France and Italy are given. Using these examples and documents of church archives and official records and documents of the Catholic Church, this paper gives a final overview of the possibilities for the reorganisation of the church administration on the Croatian Adriatic coast.
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Kajinić, Josip. "Comparative analysis of the spatial organisation of the Catholic Church on the Croatian Adriatic coast. Changes after World War II and perspectives for its future reorganisation." Geoadria 21, no. 2 (2017): 183–209. http://dx.doi.org/10.15291/geoadria.15.
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This paper outlines the changes in the organisation of the Catholic Church in Istria, Kvarner and Dalmatia after World War II. A detailed analysis of the circumstances that lead to the establishment of the Rijeka Diocese, Archdiocese and Metropolitan Archdiocese, ecclesiastical union of the Istrian region in Croatia, the abolition of the Zadar Metropolitan Archdiocese, the raising of the Split-Makarska Diocese to an Archdiocese, and the establishment of the Split Metropolitan Archdiocese. The principles upon which the Church reorganisation in the spatial sense are considered, and presents new insights, particularly for the Croatian dimension. The second part of the paper gives a comparative analysis of the spatial organisation of the Catholic Church on the Croatian coast of the Adriatic Sea, with other countries. Examples were selected based on compatibility of different factors, with consideration to the historical context of events and their causes. To that aim, specific examples of the church administration in France and Italy are given. Using these examples and documents of church archives and official records and documents of the Catholic Church, this paper gives a final overview of the possibilities for the reorganisation of the church administration on the Croatian Adriatic coast.
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Maynard, Beth. "Learning from Paris." Anglican Theological Review 103, no. 1 (2021): 60–70. http://dx.doi.org/10.1177/0003328621993019.
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While Christianity in France continues to decline overall, the Roman Catholic Diocese of Paris seems to be experiencing a small-scale revival among a “creative minority” of often younger Christians. Rooted in the vision and leadership of Jean-Marie Cardinal Lustiger, these pockets of vitality exhibit several common themes, among them intentional formation, rootedness in prayer, the importance of beauty, pilgrimage, and the influence of monastic or neo-monastic movements. Despite many French cultural distinctives, some of the emphases of these flourishing communities and initiatives might be useful as American Episcopalians attempt to reshape ministry and community life for an increasingly post-Christian culture.
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Jourdes, A., M. Lafaurie, G. Martin-Blondel, et al. "Clinical characteristics and outcome of hospitalized patients with SARS-CoV-2 infection at Toulouse University hospital (France). Results from the Covid-clinic-Toul cohort." La Revue de Médecine Interne 41, no. 11 (2020): 732–40. http://dx.doi.org/10.1016/j.revmed.2020.08.006.
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ALLEN, RICHARD. "The Reform of the Chapter of Sées (1131) Reconsidered: The Evidence of the Episcopal Acta." Journal of Ecclesiastical History 67, no. 1 (2015): 23–52. http://dx.doi.org/10.1017/s0022046915001682.
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This paper reexamines the reform of the cathedral chapter of Sées in 1131. It does so by looking primarily, though not exclusively, at the almost 400 acta – that is, the charters and documents –issued by the bishops of the diocese in the period up to 1220. It shows that this underused material has the potential better to contextualise this key event in the ecclesiastical history of medieval France and radically to improve our understanding of its wider effects. It also looks in detail at the careers of the bishops during this period and shows that these prelates, contrary to popular belief, were often supportive not only of the reform established within their cathedral, but also of the wider Augustinian movement. It concludes by briefly considering what the example of Sées can tell us about the regularisation of cathedral chapters in the Middle Ages.
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Rist, Rebecca. "The papacy, Inquisition and Saint Guinefort the Holy Greyhound." Reinardus / Yearbook of the International Reynard Society 30 (December 31, 2018): 190–211. http://dx.doi.org/10.1075/rein.00020.ris.
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Abstract Just before 1261 the Dominican inquisitor Stephen of Bourbon (d.1261) visited an area of south-eastern France known as the Dombes, in the diocese of Lyons and there found that women were venerating a certain St Guinefort as a healer of children. He was extremely pleased to hear this, until he discovered that St Guinefort was not a holy man, but a greyhound. Furthermore, he discovered that the women of the Dombes were involved in a rite which allowed for the death of sickly babies. The medieval Church was unwavering in its condemnation of infanticide. Yet Stephen of Bourbon chose to shut down the rite, rather than impose more severe penalties, suggesting that he did not suspect ritual murder. The Church’s censure was not just a ban on a non-orthodox cult, or a theological statement that animals could not be saints, or a crackdown on magical and heretical practices – although it was all these things. It was also the condemnation of a healing cult that had got badly out of hand. The legend of St Guinefort the Holy Greyhound reveals the medieval Church engaged in a familiar struggle: to balance popular piety with orthodox teaching.
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Hill, Christopher. "Episcopal Lineage: A Theological Reflection on Blake v Associated Newspapers Ltd." Ecclesiastical Law Journal 7, no. 34 (2004): 334–38. http://dx.doi.org/10.1017/s0956618x00005421.
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Mathew's varied ecclesiastical progress presents a fascinating case study of an episcopate detached from a main-stream Christian community and alerts us to the danger of solely considering ‘episcopal lineage‘ as the litmus test for apostolicity. Mathew was born in France in 1852 and baptised a Roman Catholic; due to his mother's scruples he was soon re-baptised in the Anglican Church. He studied for the ministry in the Episcopal Church of Scotland, but sought baptism again in the Church of Rome, into which he was ordained as a priest in Glasgow in 1877. He became a Dominican in 1878, but only persevered a year, moving around a number of Catholic dioceses: Newcastle, Plymouth, Nottingham and Clifton. Here he came across immorality, and became a Unitarian. He next turned to the Church of England and the Diocese of London, but was soon in trouble for officiating without a licence. In 1890 he put forward his claim to Garter King of Arms for the title of 4th Earl of Llandaff of Thomastown, Co. Tipperary. He renounced the Church of England in 1899 because of vice. After founding a zoo in Brighton, which went bankrupt, he appeared in court in connection with a charge of embezzlement. He then became a Roman Catholic again, now as a layman.
Dissertations / Theses on the topic "Diocese de Toul (France)"
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Jacquot, Myriam. "Christianisation et cadres de la vie religieuse au nord-ouest du diocèse de Toul : des origines à la fin du XIIème siècle." Nancy 2, 2004. http://docnum.univ-lorraine.fr/public/NANCY2/doc208/2004NAN21001_1.pdf.
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La christianisation du nord-ouest du diocèse de Toul, zone frontière entre l'empire et la Francie, plateau boisé entaillé de rivières et traversé de voies anciennes, s'est déroulée en trois pahses : d'abord, sous les Mérovingiens, de nombreuses créations d'églises. Sous les Carolingiens, ce mouvement se poursuit mais se ralentit. Après l'An Mil, des églises sont encore créées mais en plus petit nombre. Les dédicaces sont très diverses et reflètent les influences de l'Ouest, notamment du diocèse de Reims. Les lai͏̈cs sont les fondateurs principaux de ces édifices qui desservent leurs terres. Les fondations sont très liées aux voies et aux rivières qui sont un vecteur de rencontres et d'installations humaines. La création des paroisses suit un mouvement inverse de celui des églises, difficile à suivre dans le détail. Peu nombreuses dans la première période, elles augmentent sous les Carolingiens et se multiplient après l'An Mil. Les abbayes et l'évêque de Toul sont quasi-absents de la région avant le XIème siècle. Des établissements cisterciens et des prémontrés s'installent ensuite, favorisés par les lignées seigneurialesThe christianization of North-Western Toul Diocese, e frontier zone between the Empire and Francia, a wooded plateau that rivers groove and old tracks cross, took place in three periods : at first, under Merovingians a lot of chuches were built. Then, under Carolingians this action was extended but not in such an important way. After the year one thousand only few churches were still created. The dedications are very diverse and show how the West had an effect upon that, more particularly Reims diocese. The laity are the main fouders of these buildings that serve their lands. The foundations are very much bound up with the roads and the rivers which are a vector of encouters and human settlements. The creation of parishes proceeded along a contrary way to the one of churches, and it's difficult to observe it in every detail. Few in number during the first period, they increased under Carolingians and multiplied after the year one tousand. The abbeys and the bishop of Toul were almost missing from thi area before the eleventh century. Then Cistercians and Premontrean institutions were settled, helped by the seigniorial families
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Gateau-Leblanc, Marc. "Les fortifications de Toul et la préparation de la Revanche : 1871-1914." Nancy 2, 2001. http://www.theses.fr/2001NAN20017.
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Petry, Christine. ""Faire des sujets du roi" : Rechtspolitik in Metz, Toul und Verdun unter französischer Herrschaft : (1552-1648) /." München : Oldenbourg, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2775906&prov=M&dokv̲ar=1&doke̲xt=htm.
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Aubé, Jean-Paul. "Propriétaires et rentiers à Toul, de la Révolution à la fin de la Restauration : 1789-1830." Nancy 2, 1997. http://www.theses.fr/1997NAN21028.
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En 1789, l'Église est le premier propriétaire et rentier toulois. Elle possède le tiers des maisons et les deux tiers des terres de la cite épiscopale. Hors de la ville, ses possessions sont six fois plus importantes en superficie. En 1830, elle a quasi tout perdu, son clergé et ses biens. Les ventes de biens nationaux furent rapides. Elles permirent à deux à trois toulois sur dix de devenir propriétaires. Ces derniers représentaient en 1789 quatre contribuables sur dix. La concentration du sol entre les mains des plus riches s'est accentuée. Mais en 1820, plus des trois-quarts des propriétaires possèdent moins d'un hectare. En 1824 comme en 1789, les vrais rentiers vivant oisivement de leurs revenus sont rares. Il s'agit surtout de femmes seules ou de retraités. Au total, un contribuable sur dix se dit rentier. La rente de la terre reste fondamentale dans cette petite ville ou les activités agricoles font vivre directement le tiers de la population. Le vignoble est la propriété la plus prisée que se partage en 1829 le tiers des propriétaires. La disparition du siège épiscopal, des séminaires, des deux chapitres, des dix abbayes et couvents ainsi que la dispersion de leurs biens par la révolution, constituent pour Toul une rupture majeure. Davantage morcelée, la propriété s'est aussi démocratisée. Par contre, la vie quotidienne des propriétaires et rentiers toulois n'a guère changé de 1789 à 1830. La médiocrité générale des fortunes, et une vie étroitement liée à la terre, perpétuent la routine dans un cadre urbain qui reste largement médiéval à l'intérieur des remparts de Vauban. Les notables, qui habitent désormais d'anciens biens d'Église, se jalousent et se déchirent volontiers. Malgré sa fonction de sous-préfecture, le maintien d'une garnison et d'incessants mouvements migratoires, Toul, vers 1830, est toujours, comme en 1789, en situation de déclinIn 1789, the church was the most important property owner in Toul with the highest private income. It possessed a third of the houses and two-thirds of the land of the Episcopal city. Outside of the town, possessions were six times bigger in area. But in 1830, Toul had lost almost all of its clergy and its property. Due to the sales of "national property", two or three residents of Toul out of ten were able to become property owners. In 1789 the latter represented only four out of ten. Therefore, the richest owned most of the land. But in 1820, more than three quarters of the land owners owned less than one hectare. In 1824 as in 1789, only few people lived by private means: mainly women on their own or retired people. On the whole, one taxpayer out of ten had a private income. Land rents were of significant importance in this small town where one third of its population lived from agricultural based activities. Vineyards represented the most important property and in 1829 accounted for a third of the landowners. Toul underwent a great break with its past when after the revolution the Episcopal headquarters, seminaries, two chapterhouses, six abbeys and convents disappeared as well as its wealth. Property therefore became more freely available. On the other hand, the daily lives of owners between 1789 to 1830 did not noticeably change. For the average citizen of Toul, with his life linked closely to the land, life and his daily routine in an urban setting remained predominantly medieval within the Vauban ramparts. The rich, who lived in church buildings, devoured by jealousy tore each other apart. Despite the fact that in 1830 Toul was a "sous-prefecture", had a garrison and many people on the move, it was still declining as in 1789
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Depoutot, René. "La vie musicale en Lorraine (Metz, Nancy et Toul, 1770-1810) : de l'originalité provinciale à l'uniformité française." Metz, 1997. http://docnum.univ-lorraine.fr/public/UPV-M/Theses/1997/Depoutot.Rene.LMZ9713_1.pdf.
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Cette recherche étudie la musique dans trois villes d'inégale importance mais géographiquement proches, et sur une période de quarante années au milieu de laquelle éclate la révolution française. L'ensemble des secteurs d'activité ont été observés (les pièces justificatives forment le second volume) durant les trois étapes politiques successives : ancien régime, révolution, période postrévolutionnaire. La première partie définit les institutions- maîtrises. Concerts comédies musique de la garde nationale. Conservatoire- puis analyse leurs structures, le personnel musical ainsi que leurs travaux dont les listes pour Metz et Nancy se trouvent dans le troisième volume. La seconde s'intéresse aux aspects quotidiens les plus divers de cette vie musicale : commerce, chansons, danse enseignement, facture instrumentale, fêtes, concerts et artistes, la troisième partie étant consacrée aux compositeurs et leur œuvre écrite au cours de leur séjour. L'établissement de biographies sur des bases sérieuses permet de fixer des points de repère définitifs et d'enrichir le catalogue des œuvres regroupées dans le quatrième volume : anthologie de musique et catalogue. La révolution eut un effet destructeur : la disparation des maîtrises, la ruine d'un patrimoine organologique, le bouleversement des fortunes établies et l'incertitude de l'avenir sont autant de freins ou d'obstacles à une évolution naturelle. Ce constat ne s'oppose cependant pas à l'observation d'une continuité et de liens avec le passé dans tout changement ou toute innovation. La vie musicale de Toul ne survit pas à la suppression de la maîtrise de la cathédrale, celle de Nancy sort affaiblie de deux chocs politiques successifs- la mort de Stanislas et la révolution- alors que Metz, grâce à une bourgeoisie active, absorbe pour un temps, le spectacle de Nancy et crée des sociétés philarmoniques dynamiques. Pourtant, en 1810, ces trois villes ne sont plus des centres de création musicaleThis research studies music in three cities of unequal importance but geographically close, and covers a period of forty years including the french revolution. All sectors of activity have been observed (the second volume is made up of written proofs), during three successive political stages: the "ancien regime", the revolution and the post-revolutionary period. The first part describes the institutions - choirs, "concert", comedies, band of the "garde nationale", "conservatoire"- and then analyses their structures, the musical personnel as well as their works: some lists concerning metz and nancy can be found in the third volume. The second part deals with the most varied daily aspects of musical life : commerce, songs, dance, teaching, instrument making, festivals concerts and artists. The third part is devoted to the composers themselves and the works they wrote during their sojourn. The elaboration of biographies on sound bases gives permanent points of reference and enriches the catalogue of works assembled in the fourth volume, entitled anthology of music and catalogue. The revolution had a destructive effect: choirs disappeared, an entire instrumental heritage was ruined, established fortune were shattered, the future became uncertain, all of which hindered a natural evolution. However, this comment does not conflict with the observation of continuity and links with the past in any change or innovation. Musical life in toul did not outlive the suppression of the cathedral choir, in nancy, it waned after two successive political shocks - stanislas's death and the revolution - whereas metz, thanks to its active bourgeoisie, absorbed for a while the "spectacle" of nancy and created dynamic philarmonic societies. However, in 1810, the three cities were no longer centres of musical creation
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Glamcevski, Blandine. "Le statut du territoire dans les rapports au travail des femmes en milieu rural : vers une typologie des modes d’habiter par l’analyse des rapports des individus à leurs lieux." Paris 10, 2007. http://www.theses.fr/2007PA100189.
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Cette thèse propose une grille d’analyse du rapport des individus à leurs lieux et leurs milieux de vie. Le rapport au travail et le rapport au territoire de la femme qui habite en milieu rural dans des villages du Toulois constituent les approches choisies dans cette recherche pour mettre en œuvre cette problématique. Le travail est pris dans une acception large qui comprend donc à la fois l’activité domestique et l’activité professionnelle. C’est dans l’articulation de ces deux sphères de travail au quotidien et par rapport à la trajectoire de vie que la question du rapport au territoire est considérée. Pour cela l’auteur fait dans un premier temps une catégorisation du rapport au local des femmes en fonction de leur lieu de travail (à domicile, « sur place », à l’extérieur du village). Dans un deuxième temps il est proposé à partir de cette catégorisation de déterminer l’influence du milieu sur l’articulation des deux sphères de travail et par conséquent sur les choix opérés en termes de stratégies de vie. Enfin de ces deux approches émane une typologie des modes d’habiter. Celle-ci englobe à la fois le rapport au travail et le rapport au territoire dans le cadre d’un projet de vie initié par l’installation en milieu rural ou pour les originaires par le maintien dans cet espaceThis thesis proposes a gate of analysis of the relation of individuals to their places of living. The relation to work and the relation to the territory of the woman who lives in rural environment in some villages around Toul are the approaches chosen in this research to tackle this questionable mode of living. The work is taken in a wide acception which includes then both the domestic activity and the professional activity. It’s in the link of these two daily fields of activity and in relation to the trajectory of life that the question of the relation to the territory is considered. To reach this aim, in the first place the author makes a categorization of the relation to the premises of women according to their places of work (at home, inside the village, outside the village. ) In the second place, it is proposed to start from this categorization to determinate the influence of the environment on the joint of the two fields of work and consequently on the choices operated in terms of strategies of life. Finally, from these two approaches emanates a typology of the ways of living. This one includes both the relation to work and the relation to the territory in the frame of a project of life initiated by the installation in rural environment or for the natives by the maintenance in this space
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Depoutot, René Prévost Paul. "LA VIE MUSICALE EN LORRAINE (METZ, NANCY ET TOUL, 1770-1810) DE L'ORIGINALITE PROVINCIALE A L'UNIFORMITE FRANCAISE /." [S.l.] : [s.n.], 1997. ftp://ftp.scd.univ-metz.fr/pub/Theses/1997/Depoutot.Rene.LMZ9713_1.pdf.
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Martin, Philippe. "Espaces et chemins du sacré : la géographie religieuse dans le Toulois et le Saintois (vers 1580 - vers 1880)." Nancy 2, 1993. http://www.theses.fr/1993NAN21012.
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La première partie traite de l'espace paroissial. Nous voyons comment les limites des paroisses sont fixées et comment chaque communauté prend conscience de son existence. Puis, nous envisageons le réseau d'édifices pieux installes dans le territoire local et les liens qui existent entre chaque bâtiment. La deuxième partie traite d'une géographie sacrée éphémère : celle des processions. Après avoir fait un rappel de l'histoire de cette forme de dévotion entre 1580 et 1880, nous examinons les différents types de cortèges, leurs parcours et leurs effets sur la société villageoise. Enfin, nous observons les jubiles et les missions. La troisième partie commence par un rappel de l'histoire des pèlerinages. Puis, nous suivons la démarche d'un pèlerin : la conception de l'espace du sanctuaire, la décision de partir, le déplacement et les cérémonies. Chaque analyse est à la fois chronologique et ethnologiqueThe first section deals with church land. We can see how the boundaries of the parishes are fixed and how each community becomes aware of its existence. Then we consider the pattern of holy buildings constructed on local territory. The second section deals with processions. After glancing back over the history of this type of worship between 1580 and 1880, we examine the different sorts of processions, their routes and their effects on the rural community. The third section begins with a reminder of the history of pilgrimages. Then, we follow in the footsteps of one pilgrim: the conception of the space of the sanctuary, the decision to leave, the journey and the ceremonies, each analysis is both chronological and ethnological
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Muller, Claude. "Le diocese de strasbourg au 19e siecle (1802-1914)." Université Marc Bloch (Strasbourg) (1971-2008), 1986. http://www.theses.fr/1986STR20019.
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Au 19e siecle, la vitalite religieuse du diocese de strasbourg est manifeste. Ce vaste diocese mixte, situe a la peripherie de l'espace francais, est profondement imbrique dans l'espace rhenan, ou l'influence germanique est preponderante. Les premieres nominations episcopales traduisent la volonte de franciser l'alsace, mais elles ne peuvent etouffer les premices d'un renouveau annonciateur de promesses telles l'augmentation du nombre de pretres et l'implantation des congregations religieuses. La nomination de mgr raess comme eveque en 1842 constitue une rupture, car alsacien et ultramontain, il supprime en quelque sorte les entraves au developpement du catholicisme alsacien. Apres l'annexion de l'alsace a l'allemagne en 1871, le diocese se trouve confronte au kulturkampf et a la germanisation. Administrateur du diocese en 1883, mgr stumpf doit faire face a une situation critique. Mgr fritzen est choisi en 1891 parce qu'allemand, mais le nouvel eveque est avant tout soucieux de la piete dans son diocese et non des interets politiques de son pays. En depit de ces vicissitudes, le diocese n'est pas atteint par la dechristianisation au debut du 20e siecleIn the 19th century, the religious vitality of the strasbourg diocese is obvious. This huge composite diocese, situated on the bounding line of the french space, is imbricate deeply in the rhineland where germanic influences are preponderant. The first appointments of bishops show a will to francize alsace, but they cannot come over the first fruits of a renewal, messenger of promises, such as the increase in number of priests and the introduction of congregations. The appointment of lord bishop raess in 1842, constitutes a breaking, because as an alsatian and ultramondane, he somehow does away with obstacles to the development of the alsatian catholicism. After the annexation of alsace to germany in 1871, the diocese is brought face to face with the "kulturkampf" and with germanization. As the administrator of the diocese in 1883, lord bishop stumpf has to cope with a critical situation. Lord bishop fritzen is chosen in 1891, because he is a german, but the new bishop's main care in his diocese is devotion and not political interests of his country. In spite of those mutations, the diocese is not assailed by dechristianization at the beginning of the 20th century
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Périé, Jean-Marie. "La vie religieuse dans le diocese de rodez de 1801 a 1870." Montpellier 3, 1986. http://www.theses.fr/1986MON30054.
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Diocese de rodez : evolution temps et espace, 1801-1870tableau des croyances et mentalites. Epoque concordatoire, naissance de la petite eglise (enfarines a villecomtal). Avec ramond de lalande, retablissement de l'eveche de rodez, alors rattache a celui de cahors. Analyse chronologique, thematique de la vie quotidienne religieuse, sociale sous chaque episcopat : etude numerique du clerge, vocations (sacerdotales, religieuses), role des clercs (enseignement, confreries, associations). Institution diocesaine est saisie a travers ses manifestations : fondations de succursales, etablissements scolaires, rapports eglise-etat, exteriorisation du sentiment religieux ( pelerinages, mariaux) et saints guerisseurs, frequentation dominicale, pascale, etat moral, amenagement des lieux de culte). Donnees publiques et privees (enquetes pastorales et decanales). Fidelite ou conformisme. Continuite et attachement. Unite a l'exclusion de regions industrielles. Rouergue, bastion chretienteThe diocese of rodez: development in time and place, 1801-1870 - chart of beliefs and mental attitudes. Concordatory period, birth of the petite eglise (enfarines at villecomtal). With ramond de lalande, restoration of the rodez bishopric, at that time affiliated to cahors. Chronological thematic analysis of the everyday social religious life during each episcopacy : numerical study of the clergy vocations (sacerdotal, religious), role of the schoclars (education, brotherhood, societies). Understanding diocesan institution through demonstrations : creation of branches, educational institutions, church-state relationship, exteriorization of the religious feeling (pilgrimages, marian cult and holy healers, easter and sunday attendance, moral condition, planning of places of worship). Public and private data (pastoral and decanal studies). Loyalty or conformity
Books on the topic "Diocese de Toul (France)"
1
Bönnen, Gerold. Die Bischofsstadt Toul und ihr Umland während des hohen und späten Mittelalters. Verlag Trierer Historiche Forschungen, 1996.
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Barbier, Pierre. Le Tregor historique et monumental: Etude historique et archeologique sur l'ancien eveche de Treguier. La Decouvrance, 2005.
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Dufour, Jean. Les Evêques d'Albi, de Cahors et de Rodez: Des origines à la fin du XIIe siècle. Ed. du C.T.H.S., 1989.
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Desachy, Matthieu. Diocèse de Rodez. Brepols, 2002.
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Luria, Keith P. Territories of grace: Cultural change in the seventeenth-century Diocese of Grenoble. University of California Press, 1991.
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Les chartes de Gérard Ier, Liébert et Gérard II, évêques de Cambrai et d'Arras, comtes du Cambrésis (1012-1092/93). Leuven University Press, 2005.
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Muller, Claude. Dieu est catholique et alsacien: La vitalité du Diocese de Strasbourg au XIXe siècle, 1802-1914. Société d'histoire de l'église d'Alsace, 1987.
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Rouquette. Histoire du diocèse de Maguelone. C. Lacour, 1996.
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Dessolle, Gérard. L' abbé Pierre d'Auribeau (1756-1843): Les fleurs, les ronces, la monarchie. APRHP, 2004.
10
Rouquette. Histoire du diocése de Maguelone. C. Lacour, 1996.
Book chapters on the topic "Diocese de Toul (France)"
1
Oakland, Christine. "The Legacy of Canon 62 in the Diocese of Sens in Northern France (1215-1469)." In Ecclesia militans. Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.emi-eb.5.116655.
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"I. The Diocese of Gap in the Eighteenth Century." In Priest and Parish in Eighteenth-Century France. Princeton University Press, 1986. http://dx.doi.org/10.1515/9781400857142.9.
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Bruening, Michael W. "The Gallican Evangelicals." In Refusing to Kiss the Slipper. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197566954.003.0008.
Full textAbstract:
The Gallican evangelicals of the 1550s and 1560s, represented here primarily by Jean de Monluc, François Bauduin, and Charles Du Moulin, stayed on the path blazed by early French evangelicals and continued to seek evangelical reform within the existing French church. Monluc, bishop of Valence, adopted Protestant ideas and practices in his diocese. He worked with the lawyer Bauduin and Huguenot nobleman Antoine of Navarre to try to forge a religious compromise at the Colloquy of Poissy. Calvin turned against Bauduin, whom he labeled a moyenneur. Legal expert Charles Du Moulin lived briefly among the Reformed in Switzerland, Germany, and Montbéliard before returning to France, where he outwardly abjured the Protestant faith but increasingly wrote about religious matters from an evangelical perspective. Du Moulin turned bitterly against the Calvinists, however, for he feared they were taking over the evangelical movement in France.