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Journal articles on the topic 'Diocese of Montauban (France)'

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Published: 23 February 2023

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1

Mentzer, Raymond A. "Morals and Moral Regulation in Protestant France." Journal of Interdisciplinary History 31, no. 1 (2000): 1–20. http://dx.doi.org/10.1162/002219500551460.

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The investigation by the consistory of the Reformed Church of Montauban of an unmarried pregnancy and attempted abortion in the sixteenth century offers important insights into moral and social relationships within the early modern European community. Though the effect of the consistory's activities on the lives of those that it sought to discipline ought not be overestimated (intrusive as those activities might be by modern standards), a close reading of the narrative embedded in the consistorial records provides a valuable understanding of the Protestant church's role in reordering tradition
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2

Dumont, Simone, and Solange Grillet. "Amateur Astronomy in France, 1789–1830: Two Examples." International Astronomical Union Colloquium 98 (1988): 55. http://dx.doi.org/10.1017/s0252921100092204.

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AbstractHistorical events affected astronomy in France at this period. Large instruments were also rare so amateurs were on equal terms with professionals. Two significant amateurs are described:Honoré Flaugerges (1755–1830), justice of the peace at Viviers (Ardèche), observed from 1782 until his death, in particular discovering two comets and recording sunspots.Anne-Jean P.C. Duc-Lachappelle (1765–1814), studied astronomy in Paris, and set up an observatory in Montauban in 1789, mainly observing planets and Mercury in particular. He had one pupil, Bernier, and set up a local society for arts
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3

Aloush, Abeer. "Terror in France." American Journal of Islam and Society 34, no. 4 (2017): 98–102. http://dx.doi.org/10.35632/ajis.v34i4.804.

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Gilles Kepel is a French political scientist and Arabist with a global reputationfor understanding Islam as an ideological, political, and social force.Among his books are Muslim Extremism in Egypt: The Prophet andPharaoh (1985), Allah in the West: Islamic Movements in America and Europe(1996), Jihad: The Trial of Political Islam (2003), The Roots of RadicalIslam (2005), Al Qaeda in Its Own Words (2006; co-edited with Jean-PereerMilelli), The War for Muslim Minds: Islam and the West (2006), and BeyondTerror and Martyrdom: The Future of the Middle East (2010). 
 In Terror in France: The Ri
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4

Pham-Van, A., N. Navarro, A. Saint-Antonin, P. Guillard, and F. Olivier. "Enquête de fonctionnement des services d’hospitalisation à domicile psychiatriques en France en 2015." European Psychiatry 30, S2 (2015): S141. http://dx.doi.org/10.1016/j.eurpsy.2015.09.279.

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Le nombre de lits consacrés à l’hospitalisation à domicile (HAD) est en constante évolution ces dernières années. L’HAD en psychiatrie a pour mission de préparer, raccourcir, prendre le relais, éviter ou remplacer l’hospitalisation classique. Il n’existe, à notre connaissance, pas de données centralisées concernant les différents services d’HAD psychiatrique en France. Notre communication présente les résultats d’une enquête téléphonique, réalisée à partir du service d’HAD psychiatrique du centre hospitalier de Montauban (82). Elle décrit les principaux indicateurs de fonctionnement des différ
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5

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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6

Orliac, Maëva, Hugo Bouaziz, and Romain Weppe. "Brain damage: the endocranial cast of Mixtotherium cuspidatum (Mammalia, Artiodactyla) from the Victor Brun Museum (Montauban, France)." MorphoMuseuM 7, no. 4 (2021): e158. http://dx.doi.org/10.18563/journal.m3.158.

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7

Navarro, N., A. Pham-Van, K. Parera, C. Jung, and F. Olivier. "Recensement des services d’hospitalisation à domicile psychiatriques en France en 2015." European Psychiatry 30, S2 (2015): S140. http://dx.doi.org/10.1016/j.eurpsy.2015.09.276.

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L’hospitalisation à domicile (HAD) est une alternative à l’hospitalisation à temps complet classique, dans laquelle des soins intensifs sont effectués au domicile du patient. La circulaire DHOS du 4 février 2004 a, plus particulièrement, défini les modalités de l’HAD en psychiatrie : « elle prépare, raccourcit, prend le relais, évite ou remplace l’hospitalisation classique ». Il est important que l’HAD s’intègre dans l’organisation des soins psychiatriques et du secteur déjà existant. Elle renforce la diversité de l’offre de soin, facilite souvent l’accès au suivi psychiatrique et la continuit
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8

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
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9

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
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10

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
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11

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 us
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12

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, we
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13

de Falguerolles, Antoine. "France obscure vs France éclairée. L’instrumentalisation de la carte choroplèthe du baron Charles Dupin dans les débats sur la suppression ou le transfert de la Faculté de théologie de Montauban après 1830." Études théologiques et religieuses 92, no. 4 (2017): 753. http://dx.doi.org/10.3917/etr.924.0753.

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14

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 sh
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15

Lovegrove, Deryck. "Idealism and Association in Early Nineteenth Century Dissent." Studies in Church History 23 (1986): 303–17. http://dx.doi.org/10.1017/s0424208400010664.

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In April 1799 Francis Wollaston, rector of Chislehurst, published a pamphlet warning his parishioners and the public at large of the activities of certain seditious societies whose purpose was that of disseminating Jacobin principles; ideas already responsible for plunging France into chaos. His enquiries, he announced, had confirmed his worst suspicions: The parties who so kindly, and out of pretended benevolence undertake to instruct my people for me, are members of a society, calling itself the Union Society of Greenwich: the same, as I am informed, which under the name of an Itinerant Soci
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16

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
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17

Dunbabin, J. "Shorter notice. Fasti Ecclesiae Gallicanae, vol. III: Diocese de Reims. Repertoire prosopographique des eveques, dignitaires et chanoines des dioceses de France de 1200 a 1500. Pierre Desportes." English Historical Review 115, no. 460 (2000): 185–86. http://dx.doi.org/10.1093/ehr/115.460.185.

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18

Cherygova, Anastasiia. "Henri-Dominique Lacordaire in the Canadian ultramontane philosophy." DIALOGO 7, no. 2 (2021): 147–56. http://dx.doi.org/10.51917/dialogo.2021.7.2.12.

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When the ultramontane bishop of Saint-Hyacinthe in Canada invited the French Dominicans to his diocese, he requested help from their leader, another French-speaking ultramontane, Reverend Father Henri-Dominique Lacordaire, O.P., who restored the Dominican Order in France after a long ban on religious orders. However, there seemed to have been a paradox at the heart of this invitation. Lacordaire was an extremely controversial figure in both secular and Catholic French circles, mostly due to his rocky relationships with the French episcopacy, his unconventional preaching style and especially hi
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19

Freixas, Pere. "La catedral de l’Empordà. Mestres d’obres i artífexs a Santa Maria de Castelló d’Empúries." Mot so razo 20 (January 25, 2022): 53. http://dx.doi.org/10.33115/udg_bib/msr.v20i0.22747.

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<p>RESUM: La persistent i tenaç determinació dels comtes d’Empúries de recuperar l’antiga diòcesi visigòtica va atraure a Castelló d’Empúries els arquitectes i artífexs en actiu més notables de la Catalunya de l’època. Els comtes, la universitat i les elits de Castelló no van estalviar esforços a l’hora de construir i ornamentar un gran edifici comparable a les catedrals romàniques que, com moltes altres esglésies importants del país, al voltant de l’any 1300 es trobaven en ple procés de renovació/actualització a causa de la influència del <em>gòtic</em>, el nou estil constru
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20

Chathuant, Dominique. "Dans le sillage de la marine de guerre, pouvoir et Eglise en Guadeloupe (1940-1943)." Bulletin de la Société d'Histoire de la Guadeloupe, no. 103 (February 15, 2018): 40–64. http://dx.doi.org/10.7202/1043290ar.

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Genoud, bishop in Guadeloupe from 1912 to 1945, became an unquestioning partisan of the new regime when, in 1940, Marshal Pétain established the government of the National Revolution. Bishop Gay become Genoud's coadjutor in 1943 ; he eventually succeeded him at the head of the diocese. He arrived in Guadeloupe a little after the joining of the island to De Gaulle ’s France. Because of Genoud's well-known unquestioning petainism one may wonder if Jean Gay did not owe his position to a religious purge. According to documents issued by the Minister’s office in charge of the colonies at that time,
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21

AYRIS, PAUL. "Preaching the Last Crusade: Thomas Cranmer and the ‘Devotion’ Money of 1543." Journal of Ecclesiastical History 49, no. 4 (1998): 683–701. http://dx.doi.org/10.1017/s0022046997005678.

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In the summer of 1543 King Henry VIII promised that he would send 40,000 ducats, the equivalent of £10,000, to Ferdinand, king of the Romans and of Hungary, archduke of Austria, to help his brother, Emperor Charles V, in his defence of Christendom against the Turk. Europe witnessed a strange alliance between Henry, himself a schismatic monarch, and Charles, who had effectively blocked Henry's attempts to have the pope annul his first marriage. The coalition of opposing forces was equally remarkable, comprising the Most Christian King of France and his non-Christian ally, the Turk. Francis's su
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22

VAITKEVIČIŪTĖ, VIKTORIJA. "LIETUVOS NACIONALINĖS MARTYNO MAŽVYDO BIBLIOTEKOS RETŲ KNYGŲ IR RANKRAŠČIŲ SKYRIAUS PALEOTIPŲ RINKINYS." Knygotyra 56 (January 1, 2011): 135–48. http://dx.doi.org/10.15388/kn.v56i0.1507.

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Lietuvos nacionalinė Martyno Mažvydo bibliotekaGedimino pr. 51, LT-01504 Vilnius, LietuvaEl. paštas: viktorija.vait@gmail.comStraipsnyje nagrinėjami Lietuvos nacionalinės Martyno Mažvydo bibliotekos Retų knygų ir rankraščių skyriaus paleotipai: jų leidimo vieta, spaustuvininkai, tematika bei proveniencijos, dėmesį telkiant į retesnius, Lietuvos knygos kultūrai svarbesnius leidinius. Iš šiame skyriuje saugomų daugiau kaip 800 paleotipų analizuojama tik dalis jų, nes daugiau negu 200 knygų teturi kortelinį bibliografinį aprašą ir išsamiai juos ištirti šiuo metu neįmanoma. Dalies šių paleotipų an
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23

McAloon, Jim. "Living Among the Northland Māori: Diary of Father Antoine Garin, 1844–1846." Journal of New Zealand Studies, NS30 (June 12, 2020). http://dx.doi.org/10.26686/jnzs.v0ins30.6511.

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If Antoine-Marie Garin is remembered today, it’s likely to be in Nelson, where he was Roman Catholic parish priest for very nearly forty years (1850-89). Born in eastern France, near Lyon, in 1810 to a comfortable middle-class family, Garin trained as a priest for his local diocese but after ordination and three years of parish work he joined the new missionary order, the Society of Mary. Marist priests and brothers had already accompanied Bishop Jean-Baptiste Pompallier to Aotearoa in 1838; Garin was one of a number who arrived early in 1841. In late 1843 Garin went to Mangakāhia, to run the
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24

Ottaviani, Edelcio. "I Jornada José Comblin PUC/SP & UNICAP." Revista de Cultura Teológica, November 17, 2019, 3–9. http://dx.doi.org/10.23925/rct.i0.46025.

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I Jornada José Comblin PUC/SP & UNICAP O presente volume é fruto da I Jornada José Comblin, realizada em junho de 2019 na Pontifícia Universidade Católica de São Paulo – PUC/SP, em parceria com a Universidade Católica de Pernambuco (UNICAP). Organizada pelos líderes dos Grupos de Pesquisa José Comblin (GPJC), Prof. Dr. Edelcio Ottaviani e Profª. Drª. Alzirinha Rocha de Souza, da PUC/SP e UNICAP respectivamente, a I Jornada não seria efetivada sem a valiosa contribuição dos membros do GPJC da PUC-SP, que estudam, aprofundam e difundem a produção do teólogo belga radicado no Brasil. Os Profs
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