Relevant bibliographies by topics / Notre-Dame de la Garde (Church)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Notre-Dame de la Garde (Church)'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "Notre-Dame de la Garde (Church)"

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Krindle, C. Ruth. "The Theophilus Relief at Souillac and the Eleventh-Century Reforms of the Church." RACAR : Revue d'art canadienne 40, no. 1 (August 27, 2015): 27–40. http://dx.doi.org/10.7202/1032749ar.

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Le relief de Théophile situé sur le mur occidental de la nef de l’église de Souillac (vers 1120–1140) est plus qu’une simple illustration de la légende théophilienne : il communique un message aux moines instruits. Puisant parmi certains thèmes moins connus de la légende, ce relief met en garde contre les desseins diaboliques sous-jacents à la nomination des dignitaires haut placés de l’Église. Soutenue par une analyse d’ensembles sculptés provenant des environs de Souillac, notre interprétation replace le relief de Théophile dans le contexte historique de la période de la réforme de l’Église qui venait de s’achever – réforme qui toucha principalement des questions relatives à la nomination du haut clergé alors que la vente par les simonistes de dignités ecclésiastiques fut éradiquée et la papauté prit en charge la sélection des métropolitains et évêques.
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Blanchard, Pascal. "Notre Dame de la Garde..." Africultures 65, no. 4 (2005): 187. http://dx.doi.org/10.3917/afcul.065.0187.

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Santiago, Etien. "Notre-Dame du Raincy and the Great War." Journal of the Society of Architectural Historians 78, no. 4 (December 1, 2019): 454–71. http://dx.doi.org/10.1525/jsah.2019.78.4.454.

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In Notre-Dame du Raincy and the Great War, Etien Santiago explores how the 1923 church of Notre-Dame du Raincy, designed by Auguste and Gustave Perret, resonated with other French buildings erected during or soon after World War I. Officially designated a monument to a significant battle and the soldiers who died there, the church contains only two overt commemorative symbols, both of which are relatively discreet. Yet original sources reveal that the Perrets' contemporaries saw additional allusions to the war in the building's exposed concrete and bell tower, the latter of which evoked the “lanterns of the dead” typical of contemporaneous French Great War memorials. Moreover, to build Notre-Dame du Raincy, the Perrets drew direct inspiration from utilitarian wartime constructions. Contextualizing the church amid these related structures allows us to chart some of the multiple and often contradictory ways in which French citizens and designers grappled with the war and its legacy.
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Fainzang, Sylvie. "Suppliques à Notre-Dame de Bonne Garde. Construire l'efficacité des prières de guérison / Prayers to Notre-Dame de Bonne Garde. The Construction of the Healing Prayers's Efficiency." Archives de sciences sociales des religions 73, no. 1 (1991): 63–79. http://dx.doi.org/10.3406/assr.1991.1576.

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Htun, Mala. "Women, Religion, and Social Change in Brazil's Popular Church By Carol Ann Drogus. Notre Dame, IN: University of Notre Dame Press, 1997. 226p. $26.00." American Political Science Review 96, no. 1 (March 2002): 237. http://dx.doi.org/10.1017/s000305540232433x.

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Historically, the Roman Catholic Church is seen as an obstacle to progressive social and political change in Latin America. Beginning in the 1960s, however, the Second Vatican Council and the growth of liberation theology prompted doctrinal and institutional changes in the church in Brazil and several other countries. From an ally of the conservative oligarchy and establishment, the church turned into an engine of mobilization for grassroots movements and a focal point for popular opposition to authoritarian governments. One of the more significant and widely researched changes in the “popular church” was the establishment of thousands of ecclesiastical base communities (CEBs) among the poor. The fact that the majority of CEB participants are women has received far less attention.
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DONATO, MARIA PIA. "ERNAN MCMULLIN (ed.), The Church and Galileo. Notre Dame: University of Notre Dame press, 2005. xn+391 pp., ill., ISBN 0268034842." Nuncius 22, no. 1 (2007): 149–50. http://dx.doi.org/10.1163/182539107x00158.

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DONATO, MARIA PIA. "ERNAN MCMULLIN (ed.), The Church and Galileo. Notre Dame: University of Notre Dame press, 2005. xn+391 pp., ill., ISBN 0268034842." Nuncius 22, no. 1 (January 1, 2007): 149–50. http://dx.doi.org/10.1163/221058707x00152.

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Nikolaev, D. D. "Train Travel as the Basis of the Plot in Bunin’s Works Part one: East and West." Studies in Theory of Literary Plot and Narratology 15, no. 2 (2020): 355–70. http://dx.doi.org/10.25205/2410-7883-2020-2-355-370.

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Train travel is one of the most frequently used motives in I. A. Bunins’ works. In the center of the plot of the “Zapisnaya knizhka” (“Notebook”) (“Novaya Russkaya Zhizn” (Gelsingfors), 1921, April 2), subsequently reworked into the story “Tretiy klass” (“Third Class”) is the voyage on the train on Ceylon. Train ride in France becomes the basis of the plot of the story “Notre-dame de la garde”, published in the newspaper “Vozrozhdenie” (“Renaissance”) (Paris) on October 17, 1925. These works are united not only by the same fiction method (we see another country and its inhabitants through the eyes of a Russian passenger on the train), but also by direct textual parallels in newspaper publications. In both cases, the train becomes a ‘mirror’ of the country: the first is the train of the East and the second is the train of the West. The contrast between East and West is most clearly pointed in the “Zapisnaya knizhka”, where it is associated with the ideological struggle of 1921. In the newspaper Bunin wrote about the West no less than about the East. The main characters of his work were the British. But in the story “Tretiy klass”, published in 1926 in “Illyustrirovannaya Rossiya” (“Illustrated Russia”), the actual publicistic pathos becomes unnecessary. A similar tendency towards a decrease in the concrete historical publicistic pathos we can find in the history of the text of the story “Notre-dame de la garde”. Here, the changes are also associated with the reduction of the universal-social that played an important role in the newspaper and its replacement with the simply universal. The plot allows Bunin to show France from different sides, as well as declare his attitude towards the country. The system of oppositions in the newspaper version of the story “Notre-dame de la garde” is more complicated than in the one in the collected works – later Bunin renounces the class characteristic. The poster-ideal West turns out to be a deception, but the destruction of external, advertising harmony does not mean the absence of beauty and internal harmony. The types created by Bunin in the story have both a national and universal character.
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Thao Nguyen, SJ. "Inculturation for mission: The transformation of the French Notre-Dame des Victoires into Our Lady of La Vang in Vietnam 1998." Missiology: An International Review 45, no. 2 (April 2017): 180–90. http://dx.doi.org/10.1177/0091829616669958.

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The article discusses the indigenization of the French Notre-Dame des Victoires into Our Lady of La Vang in Vietnam in 1998. It argues that the La Vang project was a missionary strategy employed by the church to engage in mission through dialogue with Vietnamese culture and religions in a postcolonial period. The article also demonstrates that because Vietnamese Catholics and Buddhists share their common practices and experience spiritual transformation through devotion to Mary and Guan-yin (the Buddhist female Bodhisattva), interreligious dialogue between Vietnamese Buddhists and Catholics will become more fruitful, given the discovery of significant commonalities between the two traditions. In addition, the transformation of the French Notre-Dame des Victoires into the image of a Vietnamese woman helps the Church rediscover Vietnamese cultural roots through which a contextual theology for the Vietnamese needs to be constructed and developed.
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Magdinier, Frédérique, Karine Nguyen, and Shahram Attarian. "Le colloque annuel de la FSHD Society s’invite à Marseille." médecine/sciences 35 (November 2019): 55–59. http://dx.doi.org/10.1051/medsci/2019184.

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Les 19 et 20 juin 2019, la conférence internationale sur la recherche dans la dystrophie facio-scapulo-humérale (FSHD) a eu lieu à Marseille. La rencontre rassemblant 180 participants, médecins, scientifiques et patients était organisée au Palais du Pharo à Marseille. Ce site historique emblématique surplombant le Vieux Port et faisant face à Notre Dame de la Garde a été construit dans la seconde moitié du XIXe siècle par Napoléon III pour son épouse, l’impératrice Eugénie.
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Dissertations / Theses on the topic "Notre-Dame de la Garde (Church)"

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Sauvé, Jean-Sébastien. "Un empereur dans sa ville : nouveaux points de vue sur la cathédrale Notre-Dame de Strasbourg." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98581.

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As an imperial city, Strasbourg has edified many monuments to promote its particular status in the Holy Roman Empire. Notre-Dame at Strasbourg is not an exception: historians read the construction of the cathedral and its facade as the materialisation of a "civic pride". Many documents, anyhow, testify to the emperors many visits and underline the city's political role in the Empire. This thesis demonstrates that the imperial presence in the Reichsstadt---events usually avoided by historians---is clearly illustrated in the iconographical and architectural programs of the cathedral. The selection of biblical scenes and protagonists, historical figures, and the borrowing of architectural details from royal and imperial buildings, make it a monument erected to the glory of the emperor. From its portal to its spire, Notre-Dame at Strasbourg is a testimony of the Strasbourgeois' loyalty to the imperial crown, loyalty transferred to the Bourbons who took the city in 1682.
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Sawkins, Annemarie. "Architecture, politics and the rebuilding of the cathedral of Notre-Dame at Senlis, 1504-1560." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0017/NQ44575.pdf.

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Rustemeyer, Rosanne. "Toward an understanding of mission and ministry in a cross-cultural context for the school sisters of Notre Dame." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Gandy, Shawna Lea. "Fur Trade Daughters of the Oregon Country: Students of the Sisters of Notre Dame de Namur, 1850." PDXScholar, 2004. https://pdxscholar.library.pdx.edu/open_access_etds/2717.

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Ethnicity, religion, class, and gender are important elements in determining the cultural texture of society. This study examines these components at an important junction in the history of the Pacific Northwest through the lives of students enrolled in two girls’ schools established by the Sisters of Notre Dame de Namur (SNDN) in the Willamette Valley in the 1840s. These girls, predominantly métis daughters of fur-trade settlers and their Indian wives, along with their Irish and Anglo-American classmates, represent the socioeconomic and cultural transformation of the region as the mixing that gave rise to the unique intermediary culture referred to as “fur-trade society” succumbed to American political and social domination. The primary interest of this study is the process of acculturation facilitated by the Sisters of Notre Dame de Namur and the effect of this acculturation on the métis students. By using a sample of students drawn from the 1850 United States Federal Census of the Oregon Territory, documents relating to the fur trade, Catholic Missions, and early settlement, and standard genealogical and biographical sources, this study compares the two SNDN schools through an analysis of their academic and cultural purposes and ethnic lineage, socioeconomic class, and religious affiliation of other students. Furthermore, as a test of the success of their religious training and acculturation, this study examines the socioeconomic and ethnic characteristics of marriage partners and the students’ religious affiliation as adults, and looks for evidence of métis ethic identity. The resulting analysis uncovers a two-tier system of education that mirrored the bipartite social structure of fur trade: the SNDN tailored the educational offerings at the two schools to serve the different needs of their discrete populations of settlers. Subsequent to their schooling, servant class métis girls most often retained paternal religious and ethnic ties, while officer class daughters show less attachments to their Catholic religious roots and chose more ethnically diverse spouses. Finally, the exogamous martial patterns of both groups discount the presence of strong métis ethic identity.
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Pflieger, Mathilde. "Le Choeur de l'église Notre-Dame des Marais de la Ferté-Bernard : une fenêtre ouverte sur la Renaissance 1535-1569." Thesis, Tours, 2015. http://www.theses.fr/2015TOUR2001.

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En 1535, alors que le chantier de l'église paroissiale Notre-Dame des Marais de La Ferté-Bernard est privé de maître-maçon depuis deux ans et que la fabrique vient d'obtenir la promulgation d'indulgences, un nouveau maître-maçon est élu par les habitants fertois. Mathurin Delaborde est chartrain. Maître des maçons des ville et bailliage de Chartres, Mathurin Delaborde est alors le maître-maçon de la clôture de choeur de la cathédrale. A La Ferté-Bernard, l'édifice qu'il découvre est dans l'état suivant : nef, transept et tour-clocher sont achevés depuis plus de trente ans, tandis que le choeur est en cours de construction. Les chapelles nord sont élevées, ainsi que la chapelle axiale qui vient d'être pavée et vitrée. L'ensemble, de facture sobrement flamboyante, reste toutefois non voûté. Trente-quatre ans plus tard, en 1569, alors que la fabrique fait appel à un nouveau maître-maçon pour achever les arcs-boutants, l'édifice est quasiment achevé. Il porte le monogramme MdLB en deux endroits – dans le triforium et dans la tourelle d'escalier qui mène au garde-corps des parties hautes du choeur. Avec ses trois niveaux d'élévation, les voûtes plates de ses chapelles rayonnantes et surtout l'abondant décor sculpté « à l'antique » de ses parois intérieures et extérieures, le choeur de l'église Notre- Dame des Marais de La Ferté-Bernard est une véritable « fenêtre ouverte sur la Renaissance »
In 1535, the building of Notre-Dame des Marais the parish church of La Ferté-Bernard has been deprived of maître-maçon for two years and the fabrique has just obtained an indulgence enactment, when a new maître-maçon is elected by the people of La Ferté, Mathurin Delaborde from the city of Chartres. A city maître des maçons and bailiwick in Chartres, Mathurin Delaborde becomes the maître-maçon of the chancel screen of the cathedral. On his arrival in La Ferté-Bernard, the nave, transept and church tower have been built for over thirty years whereas the choir is in the middle of its construction. The northern chapels are built, as well as the axis chapel which has just been paid for and windowed. Although soberly flamboyant crafted, the structure remains unvaulted. Thirty four years later, in 1569, the structure is almost finished when the people of La Ferté call on a new maître-maçon to finish the flying buttresses. The building bears the MdLB monogram in two different places – on the triforium and on the staircase turret of the choir. With three levels elevation, the voûtes plates of the radiating chapels and especially the great amount of « à l'antique » decoration sculpted on its inner and outer walls, the choir of the church Notre-Dame des Marais in La Ferté-Bernard is a « window opened upon the Renaissance »
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MacDonald, Deanna. "Margaret of Austria and Brou : Habsburg political patronage in Savoy." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0001/MQ43908.pdf.

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Lafontaine, Nancy. "L'iconographie historique et ouvrière d'Ozias Leduc à Shawinigan-Sud." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ44708.pdf.

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Cook, Lindsay Shepherd. "Architectural Citation of Notre-Dame of Paris in the Land of the Paris Cathedral Chapter." Thesis, 2018. https://doi.org/10.7916/D84T81S9.

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This study foregrounds the problem of the center and periphery of Gothic architecture near Paris. Taking architectural citation as its interpretive framework, it focuses on a core group of rural parish churches situated in the land of the Paris cathedral chapter. It addresses the visual links between Notre-Dame of Paris and the village churches, the ways in which architectural citation was put into practice, and the institutional context that imbued the resemblances with meaning. It demonstrates that quoting the architecture of the cathedral of Paris was the exception, not the rule, in the villages of the cathedral chapter. When they occurred, the citations were mostly superficial, not structural, and resulted from contact between the community of secular canons installed at the cathedral and the administrators responsible for the village churches. The introduction sets the problem of architectural citation in the land of the Paris cathedral chapter against the backdrop of architectural citation in other contexts in medieval France: namely, Cluniac, Cistercian, and Capetian. Proceeding according to the Notre-Dame of Paris construction sequence, Part One reveals the architectural citations of the cathedral of Paris found in the chapter’s land: at Saint-Germain of Andrésy, Saint-Hermeland of Bagneux, Saint-Lubin of Châtenay, Saint-Christophe of Créteil, Saint-Germain of Itteville, Notre-Dame of Jouy, Saint-Mathurin of Larchant, Saint-Nicolas of Mézières, Notre-Dame of Rozay, Saint-Martin of Sucy, and Saint-Fortuné of Vernou. Part Two introduces the Paris cathedral chapter as an institution and a community of individual canons, maps the chapter’s rural property as it expanded from the ninth to the fourteenth century, articulates the language the chapter used to describe its villages and land, and explores the canons’ secular and sacred authority in its villages. Part Two concludes by bringing the institutional relationship to bear on the architectural evidence presented in Part One.
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KAPOUNOVÁ, Marie. "Náboženský život v Třešti ve druhé polovině 19. století a v první polovině 20. století. Kongregace Chudých školských sester de Notre Dame a její působení v Třešti." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-150184.

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The thesis depicts life of the parish in Třešť in the second half of the 19th century and in the first half of the 20th century. The emphasis is placed on nuns of the Congregation of the Poor School Sisters de Notre Dame who worked in Třešť from 1885 till 1946. This thesis is further focused on pastors from Třešť and also on local churches and their economic background. Finally, there are also described changes in conditions of the parish, especially after 1918. To elaborate this thesis both sources of the Diocesan Archive of the Bishopric of Brno in Rajhrad and of the State District Archive Jihlava were perused. Documents provided by the Archive of the Congregation of the Poor School Sisters de Notre Dame in Hradec Králové also meant a valuable contribution to this thesis. The aim of the thesis is to disclose so far unknown or non-compiled history of the parish in Třešť.
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Books on the topic "Notre-Dame de la Garde (Church)"

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Notre-Dame de la Garde. Marseille: J. Laffitte, 1985.

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Espérandieu, Henry. Henry Espérandieu: Architecte de Notre-Dame-de-la-Garde. Aix-en-Provence: Edisud, 1997.

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Levet, Robert. La Vierge de la Garde au milieu des bastions: Quatre siècles de cohabitation entre l'Eglise et l'Armée sur une colline de Marseille (1525-1941). Marseille: P. Tacussel, 1994.

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The seed that became a garden: The story of Saint Marguerite Bourgeoys. Staten Island, NY: St Pauls, 2015.

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Moireau, Fabrice. Notre-Dame d'Orsan. Paris: Gallimard Loisirs, 2005.

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Trudel, Jean. Basilique Notre-Dame. [Montréal?]: PhotoGraphex, 1995.

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Castel, Yves P. Notre-Dame du Mur retrouvée. Morlaix: Association des amis de Notre-Dame du Mur, 1988.

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Laker, Mary Eugenia. Notre Dame goes to Japan. St. Louis, Mo. (320 E. Ripa Ave., St. Louis 63125): School Sisters of Notre Dame, St. Louis Province, 1988.

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Ladame, Jean. Notre-Dame de toute la France. [Montsu rs, France]: Editions Re siac, 1987.

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Jerry, Reedy, ed. God, country, Notre Dame. Notre Dame, Ind: University of Notre Dame Press, 1999.

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Book chapters on the topic "Notre-Dame de la Garde (Church)"

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Dumas, Alexandre. "The Arrival at Marseilles." In The Count of Monte Cristo. Oxford University Press, 2008. http://dx.doi.org/10.1093/owc/9780199219650.003.0002.

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On the 24th of February, 1815, the lookout of Notre-Dame de la Garde signalled the three-master, the Pharaon, from Smyrna, Trieste, and Naples. As usual, a pilot put off immediately, and rounding the Château d’If, got on board the vessel between Cape Morgion and...
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"Notre Dame de Pentecôte Church Paris, France Atelier D'Architecture Franck Hammoutene." In International Architecture Yearbook: No. 8, 228–29. Taylor & Francis, 2014. http://dx.doi.org/10.4324/9781315012629-64.

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"3. Refugee Catholicism in Little Haiti: Miami’s Notre Dame d’Haiti Catholic Church." In Churches and Charity in the Immigrant City, 72–91. Rutgers University Press, 2019. http://dx.doi.org/10.36019/9780813547145-004.

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Zannini, A., L. Zambon, and P. Pagnin. "THE RESTORATION OF THE POLYCHROMED SCULPTURES ON THE SOUTH PORTAL OF THE CHURCH OF NOTRE-DAME DU FORT - ETAMPES." In Science, Technology and European Cultural Heritage, 741–44. Elsevier, 1991. http://dx.doi.org/10.1016/b978-0-7506-0237-2.50132-5.

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Conference papers on the topic "Notre-Dame de la Garde (Church)"

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Ribichini, Luca. "Notre Dame du Haut, Ronchamp, the shape of a listening. A whole other generative hypothesis." In LC2015 - Le Corbusier, 50 years later. Valencia: Universitat Politècnica València, 2015. http://dx.doi.org/10.4995/lc2015.2015.719.

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Abstract: The article will examin one of Le Corbusier's more emblematic works: the Ronchamp Chapel. The aim is to discover some of the intentionalities hidden within the design of this work by the swiss architect. It will start with the following considerations of Le Corbusier about the Ronchamp chapel:“it began with the acoustics of the landscape taking the four horizons as a reference...to respond to these horizons, to accomodate them, shapes were created…” And: “ Shapes make noise and silence; some speak and others listen...”And again: “ Ear can see proportions. It's possibile to hear the music of visual proportion” (Le Corbusier). The article sustains that the church is nothing but a giant acoustic machine dedicated to Virgin Mary which main purpose is the listening of the prayers. Infact in the Christian religion Mary is the very vehicle between God and man , she has a human but also divine nature since she is the mother of Jesus. To get in contact with the divine it is necessary to pray Mary, she can listen to man's prayers but she can also pass down God's word to man. In support of this hypothesis there stands an analogy between the chapel's map and the image section of a human ear, highlighting the coincidence between the altar position and that of cochlea, which shape is so dear to le Corbusier that he makes use of it very often in his work. Keywords: Ronchamp; acoustic landscape; human ear, architecture as chrystallized music. DOI: http://dx.doi.org/10.4995/LC2015.2015.719
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