Relevant bibliographies by topics / Notre Dame de la Mer (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 Mer (Church)'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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

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Rigeade, Catherine, and Nathalie Gonzalez. "Fos-sur-mer (Bouches-du-Rhône). Chapelle Notre-Dame de la Mer." Archéologie médiévale, no. 44 (December 1, 2014): 300–302. http://dx.doi.org/10.4000/archeomed.9392.

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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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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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Subes, Marie-Pasquine. "Gironde. Soulac-sur-Mer, église Notre-Dame-de-la- Fin-des-Terres." Bulletin Monumental 143, no. 1 (1985): 62–63. http://dx.doi.org/10.3406/bulmo.1985.2625.

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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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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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Fleet, M. H. "The Progressive Church in Latin America. Edited by Scott Mainwaring and Alexander Wilde. Notre Dame: Notre Dame Press, 1989. 352 pp. $32.95." Journal of Church and State 32, no. 4 (September 1, 1990): 872–73. http://dx.doi.org/10.1093/jcs/32.4.872.

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Heyduck, S. C. "In Good Company: The Church as Polis. By Stanley Hauerwas. Notre Dame, Ind.: University of Notre Dame Press, 1995. 268 pp. $29.95." Journal of Church and State 39, no. 2 (March 1, 1997): 365–66. http://dx.doi.org/10.1093/jcs/39.2.365.

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Wesche, Kenneth Paul. "Living Icons: Persons of Faith in the Eastern Church By Michael Plekon Notre Dame, University of Notre Dame Press, 2002. 337 pp. $37.50." Theology Today 61, no. 1 (April 2004): 127–30. http://dx.doi.org/10.1177/004057360406100132.

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Dissertations / Theses on the topic "Notre Dame de la Mer (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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Hermet, Brigitte. "L'Expression du surnaturel dans trois romans de V. Hugo "Notre-Dame de Paris", "Les Travailleurs de la mer", "L'Homme qui rit /." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb376059184.

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Hermet, Brigitte. "L'expression du surnaturel dans trois romans de Victor Hugo : Notre-Dame de Paris, Les travailleurs de la mer, L'homme qui rit." Paris 4, 1987. http://www.theses.fr/1987PA040191.

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Qui peut nier l'importance du surnaturel ? Victor Hugo lui-même s'est intéressé aux manifestations de l'au-delà : la mort et la folie d'êtres chers, la solitude de l'exil, l'expérience de l'occultisme l'ont conduit à entrer en communication avec le monde invisible des esprits. L'œuvre picturale et l'agencement d'Hauteville-house soulignent son attrait pour l'étrangeté. La lecture approfondie des trois œuvres romanesques inscrites à cette étude - Notre-Dame de Paris, Les travailleurs de la mer, L'homme qui rit - permet de dégager trois types de surnaturel pour chacun desquels il est procédé à une étude du mécanisme et des effets stylistiques, à un relevé des occurrences caractéristiques et au recensement des principaux thèmes concernés : le surnaturel explique ou "connu" débouche toujours sur la reconnaissance de l'évènement, de la personne ou de l'élément placés en situation surnaturelle ; le surnaturel issu du naturel ou surnaturel "reconnu" montre combien la nature et ses diverses productions offrent d'inépuisables ressources à l'expression du surnaturel ; enfin le surnaturel jailli de l'indescriptible et de l'innommable ou surnaturel "inconnu", rassemble tous les faits ou données qui laissent l'homme impuissant et désarmé face à une interrogation non résolue. Le surnaturel ne reste-t-il pas toujours sans réponse ? C'est ce que semble dire Victor Hugo.
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Mustapha, Khalil. "Le vocabulaire de la monstruosite dans "Notre-Dame de Paris, Les travailleurs de la mer et L'Homme qui rit" de Victor Hugo." Dijon, 1998. http://www.theses.fr/1998DIJOL004.

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L'étude du vocabulaire de la monstruosité dans : "Notre-Dame de Paris, Les travailleurs de la mer et L'homme qui rit" de Victor Hugo, a pour objet de définir ses champs lexicaux afin d'aboutir à une étude comparative entre les vocables qui sont utilisés par l'auteur dans ces trois romans d'une part et les vocables qui existent dans la langue française d'autre part. La monstruosité a été étudiée aux niveaux : contextes médico-scientifico-littéraire, socio- culturo-religio-politique de l'époque ou l'écrivain a écrit ses romans. Des théories au XIXe siècle ont classé la monstruosité en deux genres : monstruosité par excès et par défaut. Hugo était au courent des expériences dirigées à l'époque alors que les vocables, anomalie, difformité, malformation se manifestent dans ces romans. Mais avant d'aborder la problématique de la monstruosité, nous avons défini les concepts de quelques notions de la terminologie linguistique. Ces notions différencient, langue et langage, vocabulaire et lexème et littérature et langage, etc. La monstruosité en tant que genre littéraire et mythologique, engendre les vocables, surnaturel, surhumain, sublime, fauve, Satan, diable, etc. Elle conduit à étudier la relation entre les mots par rapport à leur niveau lexical, sémantique, sémémique et culturel, sans oublier le nombre d'occurrences qui inventorie une quantité importante de ces vocables. Un regroupement thématique des vocables a été très utile. C'est à l'aide des dictionnaires que le regroupement a été effectué. Une démarche démonstrative différencie le sens propre et le sens figure de la monstruosité. Le vocabulaire de la monstruosité est omniprésent dans ces trois romans et très présent dans la langue française. L'évolution de son sens est étudiée par la synchronie et la diachronie. L'étude révèle le rapprochement entre les lexiques utilises dans les trois romans et explore l'ambiguïté du mythe. Elle montre aussi la spécificité de Hugo dans son choix du vocabulaire opéré
This study aims at the identification and the presentation of the vocabulary of monsters found in three of Victor Hugo novels : "Notre-Dame de Paris, Les travailleurs de la mer et L'homme qui rit". The objective of this study is to compare the terms used by the author with those already existant in the French language. The term monstrosity is examined in different contexts: medical, scientific and literary, socio-cultural, religious and political. Various theories of the xix century helped us to classify the vocabulary identified into two distinct groups: exaggerated monstrosity and that which is missing. Terms such as anomaly, deformity, ill formed. . . Are often found in his novels which reveals that the author was aware of experiments conducted during his time. First of all we identified certain linguistic terms and differentiated between langue et langage, vocabulary and lexeme, literature and language, etc. As for monstrosity considered in its literary and mythological form, it gives rise to terms such as supernatural, superhuman, sublime, savage, Satan, devil, etc. An inventory of the occurence of these terms led us to study their inter-relation at lexical, semantic, semic and cultural levels. Different dictionaries were used to regroup these terms thematically, thus enabling us to differentiate between the real and the figurative meaning of the same word. A synchronique and diachronique study of the different terms helped us to see the evolution in the sense of the different terms present in the French language in general and in the three novels subject to analysis. By exploring the ambiguity of the myth on the one hand and the specificity and choice of vocabulary by Hugo on the other reveals the existing closeness between the vocabulary used in these three novels
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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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Books on the topic "Notre Dame de la Mer (Church)"

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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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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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Hugo, Victor. Notre-Dame de Paris ; Les travailleurs de la mer. [Paris]: Gallimard, 1992.

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

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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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Jerry, Reedy, ed. God, country, Notre Dame. New York: Doubleday, 1990.

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Georges, Gauthier-Larouche, Labrecque Paul 1952-, Filteau Jean-Claude, Légaré Denyse, and Lebel Jean-Marie 1956-, eds. Notre-Dame de Québec, 1664-2014. Québec, Québec: Éditions du Septentrion, 2014.

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

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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 Mer (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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