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Bradley, J. M. „Religious identity in modern Scotland : culture, politics and football“. Thesis, University of Strathclyde, 1993. http://oleg.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=21296.
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The central argument of this thesis is that football in Scotland has acquired characteristics which make it a nationalistic, political and cultural repository. This has its origins in the post-Reformation period in Scotland, Irish immigration into Scotland and Scotland/Britain's historically contentious relationship with Ireland. Part one examines the present situation as regards religious identity in Scotland. It reflects on the development and pervasiveness of Protestantism within society, emphasising its anti-Catholic dimension. Irish immigration to Scotland in the 19th and 20th century is briefly reflected upon within the context of a growing ethno-religious cleavage. The second part of the thesis concentrates upon football. It particularly addresses the 'Old Firm' of Glasgow Rangers and Celtic though substantial reference is made to other clubs and to the Scottish international arena. Here, much of the analysis is based upon an original survey of the political and social attitudes of a sample of the supporters of the nine largest clubs in Scotland. The penultimate section focuses specifically upon anti-Catholicism in Scotland and the present character of Irish identity, particularly in the west of Scotland. The nature of the cleavage between both cultures is explored. Various Protestant and Catholic social and political groupings were also surveyed and the results are reported in this section. The context within which anti-Catholicism in Scotland has developed is established together with the main tenets of the contemporary Irish Catholic identity in part four. The conclusion establishes that previous studies have utilised a flawed approach to analysing religious identity in modem Scotland. Despite being a secular country, religious identity is a dominant cultural idiom in Scotland and its academic neglect has resulted in its miscomprehension of the nature of Scottish society and politics. In sum the thesis suggest five major conclusions: 1) Although the term sectarianism has major limitations it also has relevance for religious identity in Scotland. 2) Football is a crucial element of ethno-religious identity in Scotland, and national, cultural, social and political expressions become more explicit in the Scottish football arena. 3) Anti-Catholic culture runs deep in Scotland. This thesis -has located it in its historical context, explained its wider ideological underpinnings and reflected its complexity and variability in modern society. 4) The term 'sectarianism' has the function of shrouding the character of the Irish immigrant experience and identity. It has also served a long term ideological purpose in its debasement of the Irish identity in Scotland. 5) Identity is a much more useful concept than sectarianism for our understanding of religious cleavage and cultures in Scottish society.
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McEvilly, Marietta Michael. „You've got to be taught to hate and fear: integrating education between Catholic and Protestant children in Northern Ireland“. Thesis, Boston University, 2005. https://hdl.handle.net/2144/27717.
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Boston University. University Professors Program Senior theses.PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
2031-01-02
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Ménard-Saint, Clair Yola. „Causes of Conversion from Catholicism to Protestantism in Haiti and the role of Vodou after Conversion“. FIU Digital Commons, 2012. http://digitalcommons.fiu.edu/etd/757.
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The purpose of this thesis was to examine the choice patterns that lead to conversion from Catholicism to Protestantism and the role of Vodou after conversion. This study highlights disappointment with the church as the leading cause of conversion in Haiti. Other causes significant to the study were examined. In illness and healing lie the controversies of religious conversion in Haiti. The only way to cure Satanic Illness is by resorting to magic. However, conversion to Protestantism means rejection of Vodou and all of its practice. A secondary purpose is to determine the role of Vodou after conversion.
A total of 100 participants between the ages of 18 to 44 were included in this study. Seven percent (7%) converted for economic reasons, 43% selected disappointment with the church, 17% community/environment encounter, 13% sickness/near death experience, 2% economic and disappointment, 7% community/environment encounter and disappointment with the church, 9% disappointment sickness and near death experience, 1% economic and sickness near death experience, 1% economic and community/environment encounter.
Findings suggest that Vodou is deeply rooted in Haitian identity, though all Haitians may not practice Vodou; but there are characteristics in the Haitian society that suggest that Haitians are Vodouisant. For the conversion process to be successful in Haiti it has to deeply acknowledged Vodou, the religion practiced by the masses in Haiti.
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Santos, Valmir Rocha. „Polêmica religiosa e defesa doutrinária no discurso de Ashbel Green Simonton“. Universidade Presbiteriana Mackenzie, 2013. http://tede.mackenzie.br/jspui/handle/tede/2435.
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Previous issue date: 2013-08-22Instituto Presbiteriano Mackenzie
This text verify to ascertain how Simonton applies his dialectical discourse in Brazilian religious field, in order to win converts to Protestantism, and also know how developed the possible anti-Catholic polemic and doctrinal selfassertion in the Brazilian religious field. Considering the missionary Ashbel Green Simonton is Protestant American origin and comes to the Empire of Brazil, in the period from 1859 to 1867, when Catholicism is in the religious domain. Therefore, the objective is to see how it develops the religious polemic anti-Catholic and its defense doctrine. This study aims to study the sermons of Simonton, cataloged in Sermons Chosen Simonton, commemorative edition of 150 years of Presbyterianism in Brazil from 1859 to 2009 editor of Christian Culture. A selection of sermons, performed by the author of this paper include the importance and relevance of each sermon theme selected for the study.
Este texto busca verificar como Simonton aplica sua dialética do discurso no campo religioso brasileiro, com o objetivo de conquistar adeptos para o protestantismo e também saber como é desenvolvida a possível polêmica anticatólica e a autoafirmação doutrinária no campo religioso brasileiro. Considerando que o missionário Ashbel Green Simonton é protestante de origem americana e vem para o Brasil Império, no período de 1859 a 1867, quando o catolicismo tem o domínio no campo religioso. Portanto, o objetivo é verificar como se desenvolve a polêmica religiosa anticatólica e a sua defesa doutrinária. Este estudo tem como objeto de estudo os sermões de Simonton, catalogados em Sermões Escolhidos de Simonton, edição comemorativa dos 150 anos do Presbiterianismo no Brasil 1859-2009 da editora Cultura Cristã. A seleção dos sermões, realizada pelo autor desta dissertação, contempla a importância e relevância de cada sermão selecionado para o tema em estudo.
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Oliveira, Liliane Costa de. „Vida religiosa ribeirinha: um estudo sobre a Igreja Católica e Evangélica no Amazonas“. Universidade Federal do Amazonas, 2012. http://tede.ufam.edu.br/handle/tede/3359.
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Previous issue date: 2012-05-25Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The history of recent occupation of the Amazon is directly related to religious cultures meet, socially sustained by the material and spiritual worlds separate, lived defining ethos. It is worth mentioning Christianity as a major religious movements in the region introduced the principle of Catholicism and later by Protestantism. It s possible to see the influence that the church had on the lives of residents, becoming the family after one of the most important social institutions and acting field today remains in the process of forming new communities, playing practical messianic evangelization and colonization. Between the coastal communities of Jaiteua de Cima, Manacapuru / AM, are the churches (evangelical and Catholic) that define the socio-political space, because the process of implementation of these churches on the site is directly related to the history of the formation of social communities Nossa Senhora do Perpetuo Socorro and Assembleia de Deus. Are the churches on the site that occupy the central space, so that study on religious life deserves to be a phenomenon that modifies symbolically the political, social, spatial and temporal perception among coastal communities. The characteristics of these changes are more visible, for example, the construction of churches and creating a space for the patron saint, the replacement of the companion to use the term "peace of the Lord", the importance level for a family to another, types of leisure activities such as soccer practice with more or less intensity. Therefore, the religious life works as one of the most important assurance mechanisms of power between families in that it brings together and dominate the community, thus becoming a symbolic power. We want this work to analyze the mode of occupation of these religious communities from the perspective of sociological theories of Max Weber, Emile Durkheim, Peter Berger, Pierre Bourdieu, Heraldo Maues and Gedeon Alencar. Show the possibility of comparing the theoretical model constructed by the authors with the observation pointed to empirical reality.
A história da ocupação recente da Amazônia está diretamente relacionada com o encontro de culturas religiosas sustentadas socialmente por mundos materiais e espirituais distintos definidores do ethos vivido. Cabe destacar o Cristianismo como um dos principais movimentos religiosos introduzido na região, a princípio, pelo Catolicismo e mais tarde pelo Protestantismo. É possível perceber a influência que a igreja exerceu sobre a vida dos moradores, tornando-se depois da família uma das mais importantes instituições sociais. E na atualidade permanece exercendo domínio no processo de formação de novas comunidades, reproduzindo práticas messiânicas de evangelização e colonização. Entre as comunidades ribeirinhas de Jaiteua de Cima, Manacapuru/AM, são as Igrejas (evangélica e católica) que delimitam o espaço sociopolítico, pois o processo de implantação destas Igrejas no local está diretamente relacionado com a história da formação social das comunidades Nossa Senhora do Perpétuo Socorro e Assembléia de Deus. São as igrejas locais que ocupam o espaço de centralidade. Por isso, esse estudo sobre a vida religiosa merece destaque pois trata-se de um fenômeno que modifica simbolicamente as relações políticas e sociais de percepção espaço-temporais entre as comunidades ribeirinhas. As características mais visíveis dessas mudanças são, por exemplo, as construções de igrejas, a criação de um espaço próprio para o Santo Padroeiro, a substituição do termo compadre pelo termo paz do Senhor , o nível de importância de uma família para outra e os tipos de lazer, como a prática do futebol. Portanto, a vida religiosa funciona como um dos mais importantes mecanismos de garantia do poder entre as famílias, na medida em que aglutina e domina a comunidade, constituindo-se em um poder simbólico. Pretendemos neste trabalho analisar o modo de ocupação religiosa destas comunidades sob a ótica das teorias sociológicas de Max Weber, Émile Durkheim, Peter Berger, Pierre Bourdieu, Heraldo Maués e Gedeon Alencar e mostrar a possibilidade de confrontar o modelo teórico construído pelos autores com a observação empírica da realidade apontada.
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Arvidsson, Rasmus. „Ett ständigt pausat krig? : En studie om attityder i Nordirland av den första generationen efter ”the Troubles”“. Thesis, Linnéuniversitetet, Institutionen för samhällsvetenskaper, SV, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-19791.
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Ireland had, by the year of 1998, been an island of war and conflict to some extent for almost 1000 years. The northeast part of the island, called Northern Ireland, had been under British domination for over 25 years when “the Troubles” ended by the year of 1998. This essay aims towards explaining how the first generation after “the Troubles” has been shaped in terms of political and religious beliefs and attitudes in the society of Belfast. Furthermore, this study seeks to understand the complex nature of the peace agreement and the political consociational power-sharing system that permeates Belfast and it’s people. By conduct interviews with six, picked young persons from Belfast, this essay will, in a qualitative and theoretical way, explain what, and even more so, why the prevailing attitudes exists, and which influences they are derived from. By a socialisation and Marxist theory, these articulated attitudes will be explained, compared and analysed on a deep level.
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Silva, Filho Valdemar Alves da. „O presbiterianianismo em Juiz de Fora: sua implantação tardia em 1950“. Universidade Federal de Juiz de Fora (UFJF), 2009. https://repositorio.ufjf.br/jspui/handle/ufjf/3828.
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Nesta pesquisa analiso a implantação tardia do Presbiterianismo na cidade de Juiz de Fora em 1950. Na época de sua implantação em Juiz de Fora, o Presbiterianismo no Brasil estava perto de completar cem anos da chegada do primeiro missionário presbiteriano norte-americano. A cidade de Juiz de Fora começou a ter destaque no tempo do Império por causa de seu desenvolvimento, tornando-se o principal centro econômico do Estado. Em 1861, passam pela cidade e visitam imigrantes alemães, da Colônia D. Pedro II, dois missionários presbiterianos. A despeito da importância que Juiz de Fora possuía e das visitas feitas pelos missionários presbiterianos, o Presbiterianismo só seria implantado em 1950, época em que existiam na cidade outras igrejas protestantes instaladas. Sendo assim, procuro entender as razões para tal adiamento. Para isso, considero principalmente, as dificuldades enfrentadas pelo Protestantismo para se inserir no Brasil, bem como na cidade de Juiz de Fora, por causa da forte resistência do Catolicismo. Procuro analisar se a oposição do Catolicismo ao Protestantismo interferiu ocasionando o adiamento da implantação do Presbiterianismo em Juiz de Fora e se existiu outra razão que determinasse isso.
In this research I analyze the late introduction of Presbyterianism in the city of Juiz de Fora in 1950. At the time of its introduction in Juiz de Fora, the Presbyterianism in Brazil was close to complete one hundred years of the arrival of the first North American presbyterian missionary. The city of Juiz de Fora began to have prominence in the time of the Empire because of its development, and had become the main economic center of the state. In 1861, two presbyterian missionaries of the Colony D. Pedro II have been in the city and have visited German immigrants. Despite the importance that Juiz de Fora had and the visits done by the presbyterian missionaries, the Presbyterianism would only be introduced in 1950, a period in which there were already other Protestant churches installed in the city. Therefore, I try to understand the reasons for such postponement. To do this, I consider primarily the difficulties faced by the Protestantism to be introduced in Brazil, as well as in the city of Juiz de Fora, because of the strong resistance of Catholicism. I try to analyze if the opposition of the Catholicism to the Protestantism interfered causing the postponement of the introduction of Presbyterianism in Juiz de Fora and if there was another reason that determined that.
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Souza, Mauricio Severo de. „Catolicismo, protestantismo e a secularização da sociedade numa perspectiva comparada: Brasil e Estados Unidos nas páginas d´O Novo Mundo (1870-1879)“. Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/6140.
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Este trabalho analisa as propostas de secularização da sociedade brasileira feitas por José Carlos Rodrigues, editor do periódico O Novo Mundo – Periódico Ilustrado do Progresso da Idade, entre 1870 e 1879. O estudo investiga a matriz protestante norte-americana que servia de inspiração tanto para as críticas às relações entre Igreja Católica e Estado no Brasil quanto para a defesa de uma ideia de progresso e civilização para o país na segunda metade do século XIX. Pretende-se ainda compreender a crítica à formação católica brasileira esboçada pelo jornal e sua relação com o projeto de modernização do Brasil proposto pela “geração de 1870”.
This paper analyzes the proposals of the secularization of the Brazilian society made by José Carlos Rodrigues, editor of the periodical O Novo Mundo – Periódico Ilustrado do Progresso da Idade, between 1870 and 1879. The study investigates the North American Protestant matrix that served as inspiration for the criticisms of the relations between the Catholic Church and the State in Brazil, as well as the defense of an idea of progress and civilization for the country in the second half of the nineteenth century. It is also intended to understand the criticism of the Brazilian Catholic formation outlined by the newspaper and its relation to the project of modernization of Brazil proposed by the “generation of 1870”.
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Silva, de Oliveira Rosenilton. „La couleur de la foi "identité noire" et religion“. Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0019.
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L'objectif de cette recherche est d'étudier les moyens par lesquels, au cours les deux dernières décennies, les discours qui utilisent des références ethno-raciales ont été opérationnalisées par quelques segments religieux (du protestantisme, du catholicisme et du candomblé) représenté dans ce travail engagés dans la promotion des activités qui mettent en évidence les différences ethno-raciales parmi les fidèles et qui articulent, avec les institutions politiques et religieuses un traitement différent, en vue d'effectuer des stratégies religieuses et socio-politiques. Ces agents religieux disputent le pouvoir de définir "l’identité noire" vis à vis leurs hypothèses doctrinales. Par conséquence, chercher du capital symbolique les amène à conserver parmi leur clientèle un segment spécifique de la société brésilienne et au même temps, les autorisé à énoncer un discours dans l'espace publique sur les politiques ethno-raciales. Et ceci parce qu’ils entendent qu’est du métier de la religion la définition du terme "négritude" aussi que et ses politiques. Les chefs religieux présélectionnent part des institutions qui articulent les actions politiques et religieuses comme l’Aliança de Negros e Negras Evangélicos do Brasil (ANNEB), la Pastoral Afro-brasileira, le Núcleo de Diálogo Bilateral Candomblé-Católico (DCC) et l’Instituto Nacional da Tradição e Cultura Afro-Brasileira (INTECAB). Les catégories "negritude", "identité noire" et "culture noire" seront problématisées au long de ce travail. Ainsi, nous avons l'intention de ethnographier les conflits politiques et religieux qui gravitent autour de ce sujet, dans leurs champs et dans leurs relations les uns avec les autresThe objective of this research is to examine the manners by which, in the last two decades, the discourses that are used as ethnic-racial referential have been operationalized in some religious segments: Protestantism, Catholicism and Candomblé. This research will focus on the leaders engaged in the promotion of the activities that highlight ethnic-racial differences amongst devotes, who articulate along with political and religious institutions specific treatment to carry out religious, political and social strategies. The religious agents in question dispute for the authority to define a "black identity" from their doctrinaire points of view. Thus, they search to raise symbolic capital to maintain their clients close to a specific part of the Brazilian society and, at the same time, to be legitimate to enunciate a discourse in the public sphere about ethnic-racial policies, once the religions would also be articulators in the construction on the "negritude". The chosen religious leaders are part of the institutions that articulate politic and religious actions, such as the Aliança de Negros e Negras Evangélicos do Brasil (ANNEB), the Pastoral Afro-brasileira, the Núcleo de Diálogo Bilateral Candomblé-Católico (DCC) and the Instituto Nacional da Tradição e Cultura Afro-brasileira (INTECAB). Categories as "negritude", "black identity", and "black culture" will be taken as native categories and discussed during research. Thereby we pretend to map the political and religious disputes that occur about this topic, within its own fields and in the relationship among them
O objetivo desta pesquisa é investigar os modos pelos quais, nas duas últimas décadas, os discursos que se utilizam de referenciais étnico-raciais vem sendo operacionalizados por alguns segmentos religiosos (protestantismo, catolicismo e candomblé) representados neste trabalho por lideranças engajadas na promoção de atividades que ressaltam diferenças étnico-raciais entre os fiéis e articulam, junto às instituições políticas e religiosas, tratamentos diferenciados, com vistas à efetivação de estratégias religiosas e político-sociais. Os agentes religiosos em questão disputam pela autoridade em definir a "identidade negra" a partir de seus pressupostos doutrinários. Dessa forma, busca angariar capital simbólico, para manter sua clientela junto a um segmento específico da sociedade brasileira e, ao mesmo tempo, ter legitimidade em enunciar um discurso na esfera pública acerca das políticas étnico-raciais, uma vez que seriam as religiões também articuladoras na construção da "negritude". As lideranças religiosas pré-selecionadas fazem parte de instituições que articulam ações políticas e religiosas como a Aliança de Negros e Negras Evangélicos do Brasil (ANNEB), a Pastoral Afro-brasileira, o Núcleo de Diálogo Trilateral Candomblé-Católico-Umbanda (DCCU) e o Instituto Nacional da Tradição e Cultura Afro-Brasileira (INTECAB). Categorias como "negritude", "identidade negra" e "cultura negra" serão vistas como “nativas” e problematizadas ao longo do trabalho. Assim, pretendemos mapear as disputas políticas e religiosas que se dão em torno desse tema, no interior dos seus campos e na relação deles entre si
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Valentim, Carlos Antonio. „Visão estrangeira da religiosidade brasileira no século XIX: uma leitura da obra de Daniel Parish Kidder“. Universidade Presbiteriana Mackenzie, 2012. http://tede.mackenzie.br/jspui/handle/tede/2419.
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Previous issue date: 2012-02-06This research aims to analyze the thoughts on the Brazilian religious institution under the eye of the traveler and the American Methodist missionary Daniel Parish Kidder through his narrative of travels in Brazil in the first half of the nineteenth century. It is used as the theoretical thinking of the Annales school, specifically E. P. Thompson with its historical logic that says that each time, each generation will be different questions for the object under study and will reach different answers. To contextualize the subject there is the interpretation of Brazilian society made by the writers Gilberto Freyre, Sérgio Buarque de Holanda and Caio Prado Junior, on the period of colonial Brazil. To understand the foreign view, we analyze what other travelers have also said on the religiousness in Brazil, for it is observed that Auguste Saint-Hilaire, Jean-Baptiste Debret and Richard Francis Burton said on the subject, they are unanimous in identifying the difficulty of civilizing Brazil is due to the Brazilian religiosity, which according to Saint-Hilaire Catholicism has undergone a social decline upon contact with the primitive nature. For Kidder, interpreters of Brazil and travelers, Brazil is not civilized because the Catholic Church was unable to evangelize the country, not having a position to do so because of the ignorance and immorality of the clergy. Kidder also denounces Catholicism, which instead of leading the faithful to God, away from him. For him, preaching the gospel was central to civilize Brazil. Kidder considers that the gospel that American Protestants offered to the Brazilians brought in its bulge the progress. Brazil with the Gospel would become a country of men and women who would know how to read and write, thus contributing to the personal and social development, towards progress.
Esta pesquisa tem como objetivo refletir sobre os pensamentos sobre a instituição religiosa brasileira sob o olhar do viajante e missionário metodista norteamericano Daniel Parish Kidder por meio de seus relatos de viagens no Brasil na primeira metade do século XIX. Utiliza-se como referencial teórico o pensamento da Escola dos Annales, mais especificamente E. P. Thompson com sua lógica histórica, que diz que cada época, cada geração fará perguntas diferentes para o objeto estudado e terá respostas diferentes. Para a contextualização do tema observa-se a interpretação da sociedade brasileira feita pelos escritores Gilberto Freyre, Sérgio Buarque de Holanda e Caio Prado Júnior sobre o período do Brasil colônia. Para compreender a visão estrangeira, analisa-se o que outros viajantes também disseram sobre a religiosidade brasileira e observa-se o que Auguste De Saint-Hilaire, Jean-Baptiste Debret e Richard Francis Burton afirmaram sobre o tema, os quais são unânimes em identificar que a dificuldade de civilizar o Brasil ocorre devido à religiosidade brasileira que, segundo Saint-Hilaire o catolicismo sofreu uma regressão social quando em contato com a natureza primitiva. Para Kidder, e para os intérpretes do Brasil e os viajantes, o Brasil não é civilizado porque a Igreja Católica não conseguiu evangelizar o país, não tendo condições de fazê-lo devido à imoralidade e ignorância do clero. Kidder denuncia também o catolicismo, que em vez de levar os fiéis a Deus, os afastava dele. Para ele, a pregação do evangelho era fundamental para civilizar o Brasil, pois entende que o evangelho que os protestantes norte-americanos ofereceriam para os brasileiros trazia em seu bojo o progresso. Portanto, o Brasil com o evangelho se tornaria um país de homens e mulheres que saberiam ler e escrever, contribuindo assim para o desenvolvimento pessoal e social, rumo ao progresso.
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Casey, Shannon E. „The Manipulation of Catholicism and Protestantism in Northern Ireland between 1960 and 1988: A look at Violent and Peaceful Ramifications and their Reflection in Art“. Scholarship @ Claremont, 2013. http://scholarship.claremont.edu/cmc_theses/783.
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“My wife is Protestant, I am Catholic, and we are happily married” my father told our tour guide as we passed Hotel Europa, which the tour guide informed us is the most bombed hotel in Europe, and a prime symbol of the Protestant- Catholic conflict in Northern Ireland. “That sounds great with your American accent,” the tour guide responded. I was baffled that two sects of Christianity, denominations of the same religion, could have so much hate for each other. After much research, I came to realize that religious leaders significantly manipulated Catholicism and Protestantism to implement their own agendas in a way that justified violence. This manipulation was visible in all aspects of society during the height of the conflict in Northern Ireland between 1960 and 1988, a period also known as the ‘Troubles.’ I will specify how religion significantly influenced society, and why the fact that the conflict is reflected in art is so significant. I hope you enjoy!
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Rankin, Mark. „Imagining Henry VIII cultural memory and the Tudor king, 1535-1625 /“. Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1179496104.
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Lindsey, Renee J. „The Truth of Night in the Italian Baroque“. UKnowledge, 2015. http://uknowledge.uky.edu/art_etds/10.
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In the sixteenth century, the nocturne genre developed in Italian art introducing the idea of a scene depicted in the darkness of night. This concept of darkness paired with intense light was adopted by Caravaggio in the late sixteenth century and popularized by himself and his followers. The seemingly sudden shift towards darkness and night is puzzling when viewed as individual occurrences in artists’ works. As an entire genre, the night scene bears cultural implications that indicate the level of influence culture and society have over artists and patrons. The rising popularity of the theater and the tension between Protestantism and Catholicism intersected to create a changing view on the perception of darkness and light. This merging of cultural phenomena affected Caravaggio and his contemporaries, prompting them to develop the nocturne genre to meet the growing demands for darker images.
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Moreira, Gilson. „Um estudo comparado sobre ética do trabalho na cosmovisão católica e protestante“. Universidade Presbiteriana Mackenzie, 2008. http://tede.mackenzie.br/jspui/handle/tede/2665.
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Previous issue date: 2008-09-05Instituto Presbiteriano Mackenzie
This essay is a result of a research that presents a compared study about working ethnics according to the Catholic and Protestant vision. In order to accomplish this purpose, it is necessary to clarify the Catholic vision about working ethnics according to its doctrinaire, theological, historical and social line, that goes as the foundation point and that can influence the human being in his everyday job. The Protestant vision points about working ethnics can be explained based on John Calvin and Max Weber; that one as its mentor and intellectual idealist and this one as its main social disseminator. We walk through this essay purpose using the researching methods and analyses, in workmanships and documental sources about the subject, in both visions. This task will contribute to the comparison of these two religious current of Christianity; showing the approaches and contrasts; positive and negative differences; as well the contributions that these religious strands defend and spread. Whose facts will help and influence the individual to form his character, personality, dignity and moral; that will reach its apex in the kind of ethnics each one has and shows in his/her life, through work, this way, contributing to build up a more human society, fair enough and progressive.
Esta dissertação é fruto de uma pesquisa que apresenta um estudo comparado sobre a Ética do Trabalho na cosmovisão Católica e Protestante. Para a consecução deste propósito, procura-se descortinar a cosmovisão católica sobre a ética do trabalho segundo a sua linha doutrinária, teológica, histórica e social, que serve como marco teórico fundante e que pode influenciar o indivíduo em seu labor diário. Explicita-se os pressupostos da cosmovisão protestante sobre a ética do trabalho, fundamentados em João Calvino e Max Weber; aquele como seu mentor e idealizador intelectual, este, como seu principal difusor sociológico. Caminha-se através da proposta deste trabalho utilizando-se o método de pesquisa e análise, em obras e fontes documentais sobre o assunto, em ambas cosmovisões. Esta tarefa contribuirá para a comparação destas duas correntes religiosas do cristianismo; expondo as aproximações e contrastes; diferenças positivas e negativas; bem como, as contribuições que estas vertentes religiosas defendem e difundem. Cujos fatores auxiliarão e influenciarão o indivíduo na formação de seu caráter, personalidade, dignidade e moral; que alcançarão seu ápice no tipo de ética que cada um tem e exterioriza em sua vida, pelo trabalho, contribuindo assim para a construção de uma sociedade mais humana, justa e progressista.
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Pedde, Valdir. „Carismáticos luteranos e católicos : uma abordagem comparativa da performance dos rituais“. reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2000. http://hdl.handle.net/10183/3798.
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Esta dissertação procura compreender como a performance ritual contribui na elaboração e sustentação do ethos carismático em duas distintas instituições religiosas: a Igreja Evangélica de Confissão Luterana no Brasil e a Igreja Católica Apostólica Romana. Para isso, procuro verificar que recursos de performance são acionados no ritual de cada um destes grupos carismáticos. Centro a análise na compreensão de como os artificios da performance agem sobre os participantes do ritual. A fim de alcançar este entendimento, são usados os pressupostos de teorias sobre ritual e performance. Além de estudar o fenômeno supracitado nas duas igrejas separadamente, esta dissertação propõe uma análise comparativa entre as mesmas. O trabalho foi construído com base na pesquisa etnográfica realizada junto a comunidades carismáticas das instituições religiosas em referência, situadas em algumas cidades da Região Metropolitana de Porto Alegre.The objective of this dissertation is to understand how the ritual performance contributes in the elaboration and support of the charismatic ethos in two distinct religious institutions: the Evagelical Church of the Lutheran Confession in Brazil and the Roman Catholic Church. In order to do that, I pursuit to verify which performance resources are impelled in the ritual of each one of these charismatic groups. I focus the analysis in the comprehension of how the performance artifice acts on the participants of the ritual. In order to achieve this understanding, it is used the presupposed of ritual and performance theories. Besides studying the foresaid phenomenon in both churches separetely, The present text proposes a comparative analysis between them. This dissertation was built based on the ethnographic research realized into charismatic communities of the religious institutions in reference, placed in some cities of Porto Alegre Metropolitan Area.
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Turnbull, Emma C. „Anti-Popery in early modern England : religion, war and print, c. 1617-1635“. Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:b8dfa993-21af-4370-8008-e84edb17d272.
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This thesis is about anti-popery in early modern England, how its meanings and political uses in printed literature changed in response to the dramatic developments of the Thirty Years' War. I contend that the languages of anti-popery, though structured by binary oppositions, were being used to express complex, multifaceted views about Catholic states in the 1620s and 1630s. The new perspective that this research offers is two-fold. Firstly, it asserts that anti-popery was an active and flexible tool of English Protestant debate about foreign affairs. 'Popish' tyranny, variously embodied in the Counter-Reformation papacy or Habsburg imperialism, was a malleable concept that adapted its meanings and associations with the political circumstances. Our early modern subjects were capable of separating anti-Catholic beliefs about idolatrous worship from political questions of how to identify, and combat, the threat of papal tyranny. Thus, this thesis argues that a greater range of irenic attitudes towards relations with Catholic powers were circulating than previously thought. Secondly, this thesis argues that several different anti-papal languages were operating alongside, and in competition with, one another in early Stuart political culture. As a fluid set of tropes, associations and prejudices, anti-popery had different meanings for different authors and incorporated a range of political and religious agendas. Anti-popery, therefore, was not simply a tool of Puritan opposition to the non-interventionist policy of the Stuarts, but, I argue, was also compatible with a more moderate or conciliatory attitude to Catholic states, including Habsburg Spain. The printed debates of the 1620s and 1630s expose the tensions that existed between competing ideas about the nature of the external popish threat. By 1635 and the reversal of Protestant fortunes on the Continent, these competing anti-papal ideas were exposing the tensions within England about the nature of its Protestantism, and thus helped precipitate the Civil Wars.
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Oliveira, Rosenilton Silva de. „A cor da fé: \'identidade negra\' e religião“. Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8134/tde-12052017-160302/.
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O objetivo desta pesquisa é investigar os modos pelos quais, nas duas últimas décadas, os discursos que se utilizam de referenciais étnico-raciais vem sendo operacionalizados por alguns segmentos religiosos ( religiões afro-brasileiras, catolicismo e protestantismo) representados neste trabalho por lideranças engajadas na promoção de atividades que ressaltam diferenças étnico-raciais entre os fiéis e articulam, junto às instituições políticas e religiosas, tratamentos diferenciados, com vistas à efetivação de estratégias religiosas e político-sociais. Os agentes religiosos em questão disputam pela autoridade em definir a \"identidade negra\" a partir de seus pressupostos doutrinários. Dessa forma, busca angariar capital simbólico, para manter sua clientela junto a um segmento específico da sociedade brasileira e, ao mesmo tempo, ter legitimidade em enunciar um discurso na esfera pública acerca das políticas étnico-raciais, uma vez que seriam as religiões também articuladoras na construção da \"negritude\". As lideranças religiosas pré-selecionadas fazem parte de instituições que articulam ações políticas e religiosas como o Instituto Nacional da Tradição e Cultura Afro-Brasileira (INTECAB), a Pastoral Afro-brasileira, o Núcleo de Diálogo Trilateral Candomblé-Católico-Umbanda (DCCU) e a Aliança de Negros e Negras Evangélicos do Brasil (ANNEB). Categorias como \"negritude\", \"identidade negra\" e \"cultura negra\" serão vistas como nativas e problematizadas ao longo do trabalho. Assim, pretendemos mapear as disputas políticas e religiosas que se dão em torno desse tema, no interior dos seus campos e na relação deles entre si.The objective of this research is to examine the manners by which, in the last two decades, the discourses that are used as ethnic-racial referential have been operationalized in some religious segments: Afro-Brazilian religions Catholicism and Protestantism. This research will focus on the leaders engaged in the promotion of the activities that highlight ethnic-racial differences amongst devotes, who articulate along with political and religious institutions specific treatment to carry out religious, political and social strategies. The religious agents in question dispute for the authority to define a \"black identity\" from their doctrinaire points of view. Thus, they search to raise symbolic capital to maintain their clients close to a specific part of the Brazilian society and, at the same time, to be legitimate to enunciate a discourse in the public sphere about ethnic-racial policies, once the religions would also be articulators in the construction on the \"negritude\". The chosen religious leaders are part of the institutions that articulate politic and religious actions, such as the Instituto Nacional da Tradição e Cultura Afro-brasileira (INTECAB), the Pastoral Afro-brasileira, the Núcleo de Diálogo Bilateral Candomblé-Católico (DCC) and the Aliança de Negros e Negras Evangélicos do Brasil (ANNEB). Categories as \"negritude\", \"black identity\", and \"black culture\" will be taken as native categories and discussed during research. Thereby we pretend to map the political and religious disputes that occur about this topic, within its own fields and in the relationship among them.
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Guillemin, Thomas. „Isaac Papin (1657-1709) Itinéraire d’un humaniste réformé, de l’École de Saumur au jansénisme“. Thesis, Angers, 2015. http://www.theses.fr/2015ANGE0080.
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Théologien du Grand Siècle, minor de la République des Lettres, Isaac Papin (1657-1709) est né calviniste. Il appartient à l'École théologique dite de Saumur : fils spirituel du théologien novateur Claude Pajon (son oncle), il adopte les théories de ce dernier sur la grâce et, lecteur de Spinoza dès 1681, développe une conception originale de la tolérance à une période d’effervescence sur cette question dans la pensée protestante. Au moment de la révocation de l'édit de Nantes, Papin rejoint le Refuge : il est alors proche de citoyens des Lettres comme Jacques Lenfant, Jean Le Clerc et Pierre Bayle. Il s’installe d'abord en Angleterre où il est ordonné prêtre de l'Église anglicane puis se rend aux Provinces-Unies, puis dans le Saint-Empire où il tente de s'installer comme pasteur d'une Église wallonne. Son identité de novateur déclenche l'opposition de l'orthodoxe Pierre Jurieu (déjà ennemi de Pajon) qui l'empêche d'atteindre son but. Il décide alors de se convertir et revient en France en 1690, où il passe au catholicisme grâce à Bossuet. Jusqu’alors nomade huguenot de la République des Lettres, Papin se mue en catholique sédentaire dans sa ville natale, Blois : il devient l'un des acteurs de la controverse antiprotestante et se rapproche du jansénisme grâce à l’un de ses amis,également pasteur calviniste converti. En associant histoire sociale des réseaux théologiques et religieux et histoire des idées et des controverses, cette biographie intellectuelle retrace la trajectoire théologique particulière d’un converti du Grand Siècle passé de l’humanisme réformé de Saumur à un jansénisme entre Nicole et QuesnelTheologian of the Grand Siècle, minor of the Republic of Letters, Isaac Papin (1657-1709) was born Calvinist. He belongs to the so-called theological school “École de Saumur” : spiritual son of pioneering theologian Claude Pajon (his uncle), he adopts his theories on grace and, as Spinoza reader from 1680, he develops an original design of tolerance during a boom period on this issue in Protestant thought. At the time of the Revocation of the Edict of Nantes, Papin joins the Refuge : he is then close to Letters’ citizens such as Jacques Lenfant, Jean Le Clercand Pierre Bayle. He first moves to England where he is ordained priest of the Anglican Church. Then he goes to the United Provinces and to the Holy Empire, where he tries to settle as a pastor of a Walloon Church. His innovative identity triggers opposition from the Orthodox Pierre Jurieu (Pajon’s former enemy) that prevents him from reaching his goal. He decides to convert and returns to France in 1690, where he becomes a Catholic under the authority of Bossuet. Until then nomadic Huguenot of the Republic of Letters, Papin turns into a sedentary Catholic in his hometown, Blois.He becomes one of the actors of the anti-Protestant controversy and approaches the Jansenism thanks to a friend who is also a converted Calvinist pastor. By combining social history of theological and religious networks and history of ideas and controversies, this intellectual biography traces the particular path of a theologian converted of the Grand Siècle, from reformed humanism of Saumur to Jansenism, between Nicole and Quesnel
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Davis, Andrew Dean. „Protestants Reading Catholicism: Crashaw's Reformed Readership“. Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/english_theses/69.
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This thesis seeks to realign Richard Crashaw’s aesthetic orientation with a broadly conceptualized genre of seventeenth-century devotional, or meditative, poetry. This realignment clarifies Crashaw’s worth as a poet within the Renaissance canon and helps to dismantle historicist and New Historicist readings that characterize him as a literary anomaly. The methodology consists of an expanded definition of meditative poetry, based primarily on Louis Martz’s original interpretation, followed by a series of close readings executed to show continuity between Crashaw and his contemporaries, not discordance. The thesis concludes by expanding the genre of seventeenth-century devotional poetry to include Edward Taylor, who despite his Puritanism, also exemplifies many of the same generic attributes as Crashaw.
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Rademaker, Kenneth. „Candida: Shaw’s Presentation of the Roman Catholic “Other”“. Cleveland State University / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=csu1201659739.
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Moreau, Yves. „Édition critique de la correspondance de Jacob Spon (1647-1685)“. Thesis, Lyon 3, 2013. http://www.theses.fr/2013LYO30033.
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Notre thèse de doctorat porte sur la correspondance du médecin et antiquaire protestant Jacob Spon. Elle a pour objet de rassembler l’ensemble de ses lettres, afin de réaliser une édition critique. La correspondance de Spon s’inscrit dans l’immense réseau européen que forme la République des Lettres, qui, à l’époque classique, échangeait savoirs, idées, découvertes et services par le biais d’un intense échange épistolaire. Le savoir est un enjeu ; des stratégies résiliaires s’élaborent, au moment où L’Europe initie une critique radicale de l’héritage intellectuel hérité de l’Antiquité et de la tradition chrétienne. Les correspondances sont les vecteurs de l’échange des connaissances entre acteurs individuels ou collectifs.Chronologiquement, la correspondance de Jacob Spon s’étend sur environ vingt ans, de son départ de Lyon pour se former à la médecine, dans les années 1665-1667 à son brusque exil pour le Refuge en 1685 après la révocation de l’Édit de Nantes. Les correspondants résident dans la plupart des grands centres intellectuels de l’Europe occidentale, parmi lesquels Paris, Londres, Rotterdam, Leipzig, Francfort, Genève, Florence, Milan… Les plis du savant protestant, à l’exception de quelques-uns, sont tous rédigés à Lyon. À ce jour, nous avons recensé 425 lettres : 290 lettres reçues par Spon, et 135 envoyées à ses correspondants européens.Nous avons dégagé cinq thèmes principaux présents dans la correspondance du médecin Lyonnais.-Les réseaux et les milieux sociaux fréquentés par Jacob Spon. Le réseau familial constitue le premier cercle de sociabilité et permet d’entrer en relation avec d’autres réseaux plus étendus liés aux affinités intellectuelles, et principalement sur l’héritage antique gréco-romaine sous tous ses aspects : philosophie, religion histoire, artefacts, vestiges... Son rôle de médiateur culturel au sein de la République des Lettres apparaît en filigrane-La sensibilité religieuse. Plus qu’une pratique, la foi définit une partie de l’identité de l’érudit huguenot. Elle est aussi un discours qui se fonde sur deux arguments : le premier est celui de la liberté de conscience ; le second, plus original, tente de justifier la supériorité de l’Eglise Réformée par son ancienneté, en se basant sur l’épigraphie et la numismatique et peu par les textes. Il convient de replacer cette originalité dans le contexte de controverse religieuse qui agite la France du XVIIe siècle.D’autre part, l’articulation religion-antiquarisme a contribué semble-t-il à une approche de l’art différente des conceptions calvinistes traditionnelles.-La tolérance religieuse. Contrairement à l’idéalisation d’une République des Lettres faisant peu de cas de l’appartenance confessionnelle, nous souhaitons éprouver la notion de tolérance religieuse, que nous remettons en question, en nous appuyant sur le cas de Spon, qui souffrit de sa foi réformée dans la France précédant la révocation de l’édit de Nantes et affirma avec force son adhésion à la foi de Calvin.-La production et la diffusion de savoirs. L’érudit lyonnais est un des précurseurs de la démarche scientifique moderne. Il innova dans les domaines de sa compétence, servi par un regard aiguisé et une formation d’honnête homme. Il importe ici de saisir les mécanismes de production savante, et leur diffusion à l’ensemble des curieux par la voie des réseaux épistolaires.-La distinction entre sphère publique et sphère privée. Spon différencie dans sa correspondance ce qui relève de son for intérieur et ce qui concerne sa position d’homme public, c’est-à-dire son for extérieur. Paradoxalement, cette séparation est loin d’être claire dans ses papiers. L’étude de ces axes nous permet de clarifier comment les savoirs savants s’élaborent et se diffusent, mais aussi de replacer la place de la religion, au sein de la République des Lettres dans les stratégies de communication savante à partir du cas particulier de la correspondance de Jacob SponOur thesis focuses on the correspondence of physician and antiquarian Protestant Jacob Spon. To gather all of his letters, in order to achieve a critical edition of its object. Spon correspondence is in the vast European network that form the Republic of Letters, which, in the classical period, trading knowledge, ideas, discoveries and services through an intense exchange of letters. But speaking of "network" in the singular is abusive. Hundreds of networks communicate, create, unmade, confront, overlap. Knowledge is an issue, the résiliaires strategies are developed at a time when Europe introduces a radical critique of the intellectual legacy inherited from antiquity and the Christian tradition. Matches are the vectors of the exchange of knowledge between individual or collective actors.Chronologically, the correspondence of Jacob Spon covers about twenty years of his departure from Lyon to train in medicine, in the years 1665-1667 to his sudden exile to the Refuge in 1685 after the revocation of the Edict of Nantes. The corresponding live in most of the major intellectual centers of Western Europe, including Paris, London, Rotterdam, Leipzig, Frankfurt, Geneva, Florence, Milan ... The folds of Protestant scholar, with the exception of a few, are all written in Lyon. To date, we have identified 425 letters: 290 letters received by Spon and 135 sent to its European correspondents.Our approach is guided by the joint letter correspondence. A letter makes sense that being inserted in a set or series that recounts the lives, conditions, constraints and policy concerns, religious, financial, commercial, intellectual, and cultural of the letter writer. We are thus led to the interpretation of single text linking to this piece with a meaningful whole. Correspondence, witness and agent information exchange suggests a network, that is to say, a complex communication structure which fits individual-author.We have identified five key themes in the correspondence doctor Lyonnais.- Networks and social circles frequented by Jacob Spon. The home network is the first circle of sociability and allows to interact with other larger related intellectual affinity networks, mainly on the ancient Greco-Roman heritage in all its aspects: philosophy, religion, history, artifacts, remains ... Jacob Spon maintains a role of cultural mediator in the Republic of Letters between scholars living in Italy, Paris and Protestants States. - The religious sensibility. More than practical, faith defines a part of the identity of the Huguenot scholar. It is a discourse that is based on two arguments: the first is freedom of conscience, the second most original attempts to justify the superiority of the Reformed Church by seniority, based on epigraphy and numismatics and little by law. It should replace the original in the context of religious controversy stirring seventeenth-century France.On the other hand, the joint-antiquarianism-religion helped-it seems a different approach to the art of traditional Calvinist designs.- The religious tolerance. Unlike the idealization of a republic of letters with little regard to religious affiliation, we would test the concept of religious tolerance in Republic of Letters, relying on the case of Spon, who suffered for his faith in the Seventeeth century Catholic France before the revocation of the Edict of Nantes.- Production and dissemination of knowledge through epistolary networks.- The distinction between public and private spheres. Paradoxically, this separation is far from clear in Jacob Spon's papers. The thesis tries to clarify how knowledge is exchanged among scholars , but also to replace the Religion confrontation between Catholics and Protestants within Republic of Letters and strategies of communication in this learned community
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Santos, João Marcos Leitão. „A ordem social em crise: a inserção do protestantismo em Pernambuco 1860-1891“. Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-27022009-171104/.
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Este trabalho discutiu a história religiosa do Brasil, especificamente em Pernambuco a partir do confronto entre católicos e protestantes, com o advento das primeiras atividades missionárias protestantes em Pernambuco no século XX. Enfrentou o obstáculo recorrente na investigação histórica no que refere aos embates da teoria historiográfica, sobre uma história política, das idéias, das mentalidades, da cultura, intelectual, mas o tema proposto era atinente a História da Idéias, referência adotada. A tese central deste trabalho é que a inserção do protestantismo em Pernambuco constituiu um conflito, e que este foi de caráter ideológico e não confessional, em torno de duas concepções distintas de estabelecimento da Ordem Social, ou da organização social. Para este fim buscamos mostrar que o protestantismo é uma concepção de mundo, um sistema ideológico (em sentido lato, conjunto de idéias), não apenas uma confissão religiosa ou sistema religioso. Assim sendo se objeto foi o protestantismo em Pernambuco, enquanto expressão sócio-política de um sujeito religioso, para responde ao problema acerca da forma como a emergência deste um novo sujeito, estabeleceu um conflito com o sujeito religioso estabelecido, o catolicismo romano. Responde-se o que aconteceu então? Com esta problematização demonstramos a identidade dos sujeitos investigados, a natureza do conflito, a configuração do conflito, e a. solução / acomodação do conflito. Concluímos então que embora sujeitos substantivamente 9 religiosos, conflitaram politicamente, reafirmando que o antagonismo gerado com a presença protestante e a conseqüente reação católica se deveu mais ao risco a ordem social do que a heterodoxia religiosa, de onde a crise que intitula o trabalho.This work has discussed the religious history of Brazil, specifically in Pernambuco, from the confrontation between Catholics and Protestants, with the advent of the first missionary work Protestants in Pernambuco, in the twentieth century.
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Wärnberg, Karl Gustel. „The Sacred Pilgrimage : The Concept of Truth in the Life and Work of Lars Skytte“. Thesis, Uppsala universitet, Institutionen för idé- och lärdomshistoria, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-326295.
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This thesis studies the life and work of Lars Skytte (1610-1696), a Swedish Ambassador to Portugal who converted to Catholicism and became a Franciscan theologian, in relation to the concept of Truth. For Skytte, Truth and Catholicism are synonymous. The thesis focuses on his semi-autobiographical book Peregrinatio sancta fratris Laurentii a D. P. Sueci (1658). As a sort of intellectual biography, this study aims at situating Skytte within the context of post- reformation rhetoric and theological thought. The main question guiding the thesis is in what way Lars Skytte argues for the Truth of the Catholic Church, as opposed to what he terms ‘schismatic’ and ‘heretical’ movements. Following a set of identified arguments for the Catholic Church as the religio vera, the thesis looks at how they are employed in various ways to answer the overarching question.
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Girard, Max. „"La Grande Emotion". La mise en scène des missions chrétiennes dans les expositions coloniales et universelles : France - Belgique. 1897 - 1958“. Thesis, Lyon, 2019. http://www.theses.fr/2019LYSE3010.
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La France et la Belgique organisent plusieurs expositions coloniales internationales et universelles de la fin du XIXe siècle à 1958. Ces deux puissances coloniales y développent une propagande multiforme pour justifier leurs « missions civilisatrices ». Les missionnaires catholiques et protestants participent à ces grandes fêtes. La consultation d’archives des congrégations religieuses (Spiritains, Jésuites…), de l’œuvre de la Propagation de la Foi, de fonds publics français, belges, suédois et du Saint-Siège permet de comprendre comment s’organisent les missionnaires pour participer à ces expositions en France et en Belgique. De l’exposition de 1897 (Tervuren) à celles de 1935 et 1958 (Bruxelles), en passant par Paris 1900, 1931 et 1937, les missionnaires s’exposent dans des pavillons qui s’agrandissent pour devenir de véritables complexes architecturaux. Les vecteurs de la mise en scène changent et s’adaptent : les objets « indigènes » sont délaissés au profit de dioramas, de statistiques stylisées et de cartes lumineuses. L’architecture du pavillon est en elle-même un discours comme le prouve le pavillon des missions catholiques de 1931. A travers ces évolutions de la mise en scène, ce sont des changements dans les représentations missionnaires du monde qui s’observent : les colonisés et leurs cultures sont de plus en plus valorisés et le lien avec la colonisation moins affirméFrance and Belgium organised several international and colonial exhibitions, as well as universal exhibitions or World Fairs, from the end of the 20th century to 1958. Through these world exhibitions, these two great colonial powers developed various forms of propaganda to account for their “civilizing missions”. Protestant and catholic missionaries took part in those great celebrations. By reading and working on archives of religious congregations such as the congregation of the Holy Spirit, The Jesuit, and the oeuvre de la Propagation de la Foi, but also the French, Belgian and Swedish national archives and the Holy Sea archives, I was able to understand how the missionaries organized themselves to take part in those exhibitions in France and Belgium. The missionaries organised exhibitions in ever growing pavilions which would become huge architectural complexes, from the 1897 exhibition (taking place in Tervuren) to the 1935 and 1958 exhibitions (taking place in Brussels), not forgetting the 1900, 1931 and 1937 Paris exhibitions. The way missionaries staged their work changed and evolved. Indeed, “indigenous” artifacts were gradually less displayed and missionaries used dioramas, stylish statistics and lit-up maps instead. The architecture of the pavilion was in itself telling, a good example of this being the 1931 pavilion of the Catholic missions. The way missionaries staged their exhibitions reflected the changes in their worldview. The colonized populations and their cultures were more and more emphasized, while the link with the colonization was less and less asserted and straightforward
25
De, Chirico Leonardo. „Evangelical theological perspectives on post-Vatican II Roman Catholicism“. Thesis, Bern ; New York : P. Lang, 2003. http://catalogue.bnf.fr/ark:/12148/cb39112833n.
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OLIVEIRA, Gledson Ribeiro de. „Bodes, hereges, irmãos: igrejas presbiterianas e batistas no Ceará do primeiro novecentos“. www.teses.ufc.br, 2012. http://www.repositorio.ufc.br/handle/riufc/6286.
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OLIVEIRA, Gledson Ribeiro de. Bodes, hereges, irmãos: igrejas presbiterianas e batistas no Ceará do primeiro novecentos. 2012. 215f. – Tese (Doutorado) – Universidade Federal do Ceará, Programa de Pós-graduação em Sociologia, Fortaleza (CE), 2012.Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-10-21T17:47:13Z No. of bitstreams: 1 2012-TESE-GROLIVEIRA.pdf: 5020277 bytes, checksum: 01bcdf946660fbbfa25087586a587f69 (MD5)
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O objeto desta tese são as ações políticas-religiosas de batistas e presbiterianos no Brasil do início do século XX ao final do Concílio Vaticano II. Com base em uma abordagem que discute os conceitos de ação e representações sociais, entre outros, a partir da análise de jornais e documentos, entrevistas com os líderes religiosos de ambas as denominações, a tese tem como principal objeto as pregações ao ar livre, mega-cultos, controvérsias religiosas, escolas batistas e presbiterianas, a participação eleitoral e atuação parlamentar de deputados eleitos e/ou próximo a essas igrejas. Essas atividades que integram as estratégias empregadas por estas igrejas protestantes têm por objetivo aumentar sua visibilidade e conquistar mais espaço social no Ceará. A análise mostra os enfrentamentos religiosos, as lutas concorrenciais com o catolicismo - a religião hegemônica cultural e demograficamente - e do impacto do crescimento pentecostal e do ecumenismo nas bases do protestantismo.
27
Dargent, Claude. „La foi, la morale et le conflit : culture et comportements politiques et sociaux des protestants français“. Paris 1, 1994. http://www.theses.fr/1994PA010308.
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Les protestants français continuent de faire montre aujourd'hui de comportements originaux, même si le degré et les formes de ces spécificités ont beaucoup varié à l'époque contemporaine. Ainsi, l'originalité de leurs comportements politiques a disparu si on les compare à l'ensemble des français, tandis qu'elle subsiste si on les rapproche des catholiques. Il faut voir là les conséquences de l'évolution du conflit qui opposa longtemps les deux confessions, conflit auquel se sont superposées les affinités culturelles entre protestantisme de démocratie. La spécificité culturelle des protestants français se retrouve dans le plus grand rigorisme moral qui les différencie aujourd'hui encore des catholiques en matière d'ethnique sexuelle et familiale. Et c'est également dans les particularités de leur système de valeurs qu'il faut chercher l'explication des secteurs caractéristiques de l'engagement associatif des protestants, plus que dans un activisme sociabilitaire indifférencié. La variable culturelle semble enfin devoir être tout autant privilégiée pour l'explication de la précocité de leur ralliement à l'esprit capitaliste à l'époque moderne, même si ce processus n'a probablement jamais suffi à déformer la composition sociale d'ensemble de cette confession religieuse, hier comme aujourd'huiTo this day, french protestants continue to behave in particular ways even if the degree and the form of those specificities have greatly changed all thoug the contempory period. Thus, the originality of their political behaviour has desappeared when compared to the french population as a whole, while it persists when compared with that of catholics. That is the result of the evolution of the conflict that opposed for a long time the two denominations, a conflict on which the cultural affinities between protestantism and democracy have been superimposed. The cultural specificity of the french protestants can still be found in the stricter moral approach, which still today differentiates them from the catholics in matters of sexual and family ethics. And it is also in the particularities of their system of values that we must look for the explanation of the specific fields of protestants'associative commitments more than in aspects of activist sociability. Finally, the cultural element seems to have to be taken into account to explain their early commitment to the capitalist spirit in the modern age, even if this process has never been strong enough to alter significantly the social structure of this denomination
28
François, Étienne. „La frontiere invisible : lutheriens et catholiques a augsbourg (1648-1806)“. Université Marc Bloch (Strasbourg) (1971-2008), 1986. http://www.theses.fr/1986STR20007.
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Ville d'empire d'environ 30. 000 habitants, augsbourg presentait dans l'allemagne d'entre 1648 et 1800 une double singularite: sa population se repartissait a peu pres egalement entre lutheriens et catholiques et les deux communautes y jouissaient, grace a la "parite", d'une parfaite egalite. La these cherche a repondre a deux questions: en quoi lutheriens et catholiques differaient-ils les uns des autres ? comment se passait leur coexistence et quelles en furent les repercussions sur l'identite des deux communautes ? la premiere partie est consacree aux aspects demographiques. Elle retrace les grands traits de l'evolution demographique d'augsbourg, analyse les differences de dynamisme des deux communautes, insiste sur l'opposition de leurs structures migratoires, evoque enfin les domaines echappant a la differenciation confessionnelle. La seconde partie s'attache aux aspects economiques et sociaux. Apres avoir precise les structures de l'economie et de la societe urbaines, elle analyse statustiquement les caracteristiques des deux communautes (profession, fortune) et leur evolution; ces analyses sont completees par des etudes de cas observant les modalites de la coexistence confessionnelle dans quatre secteurs: domesticite, compagnonnages, banque et negoce, metiers d'art; ces analyses soulignent la complementarite et l'imbrication des interets des deux communautes. La derniere partie est consacree aux aspects de mentalite. Elle montre les efforts deployes par chaque communaute pour preserver et consolider son identite (controverses, commemorations)sans pour autant menacer la paix civile; elle suit l'interiorisation de la difference confessionnelle a l'aide de plusieurs indicateurs (prenoms, signes exterieurs de distinction); elle analyse enfin les deux interdits majeurs exprimant le mieux la realite de la "frontiere invisible": le refus des mariages mixtes et celui des conversions. La conclusion s'attache avant tout a apprecier la representativite d'augsbourg dans le contexte de l'allemagne moderneAugsburg, a free imperial city of about 30. 000 inhabitants, was unique in germany between 1648 and 1806 in two ways: its population was almost equally distributed between lutherans and catholics and the two communities, thanks to the constitutionnal "parity", enjoyed perfect equality. The thesis seeks to answer two questions: in what ways did lutherans and catholics differ from each other ? how did they coexist and what were the repercussions on the identity of the two communities ? the first part is dedicated to demographic aspects. It traces the great lines of the demographic evolution of augsburg, analyzes the differences in the dynamism of the two communities, insists on the contrast in their migratory patterns and finally deals with areas unaffected by confessionnal distinctions. The second part treats economic and social aspects. After having outlined the structures of the urban economy and society, it analyzes statiscally the characteristics of the two communities (professions, wealth) and their development. These analyses have been completed by means of case studies observing the forms of confessionnal coexistence in four areas: domesticity, journeymenship, banking and commerce, arts crafts. These analyses emphasise how the interests of the two communities were complementary and intertwined. The last part is dedicated to aspects of mentality. It demonstrates the attempts by each community to preserve and consolidate its identity (controversies, commemorations) without endangering civil order; it pursues the internalization of confessionnal differences by means of several indicators (first names, outward signs of distinction); finally it analyzes the two majors "tabus" which best express the reality of the "invisible dividing line": the rejection of miexd marriages and of conversions. The conclusion attempts to evaluate in what ways augsburg was representative in the context of modern germany
29
Nishikawa, Sugiko. „English attitudes toward continental Protestants with particular reference to church briefs c.1680-1740“. Thesis, University College London (University of London), 1998. http://discovery.ucl.ac.uk/1349371/.
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It has long been accepted that the Catholic threat posed by Louis X1V played an important role in English politics from the late seventeenth century onwards. The expansionist politics of Louis and his attempts to eliminate Protestants within his sphere of influence enhanced the sense of a general crisis of Protestantism in Europe. Moreover news of the persecution of foreign Protestants stimulated a great deal of anti-popish sentiment as well as a sense of the need for Protestant solidarity. The purpose of my studies is to explore how the English perceived the persecution of continental Protestants and to analyse what it meant for the English to be involved in various relief programmes for them from c. 1680 to 1740. Accordingly, I have examined the church briefs which were issued to raise contributions for the relief of continental Protestants, and which serve as evidence of Protestant internationalism against the perceived Catholic threat of the day. I have considered the spectrum of views concerning continental Protestants within the Church; in some attitudes evinced by clergymen, there was an element which might be called ecclesiastical imperialism rather than internationalism. At the same time I have examined laymen's attitudes; this investigation of the activities of the SPCK, one of the most influential voluntary societies of the day, which was closely concerned with continental Protestants, fulfills this purpose. In the eighteenth century the Church of England became more reluctant to get involved with the foreign Protestants and applications from them for fund raising tended to fail to obtain support. Nevertheless when an application for a brief was turned down, the SPCK in some cases stepped in, until the time came when its Protestant internationalism, inherited from the age of Louis XIV, also faded away.
30
Martin, Catherine. „Les compagnies de la propagation de la foi, des origines à la révocation de l'édit de Nantes (1632-1685) : étude d'un réseau d'associations fondé en France au temps de Louis XIII pour lutter contre l'hérésie“. Nancy 2, 1997. http://www.theses.fr/1997NAN21032.
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La thèse a pour objet l'étude d'un réseau de compagnies de dévots, laïcs et ecclésiastiques, qui étaient vouées à la conversion des hérétiques. La première de ces compagnies de l'exaltation de la sainte croix fut fondée à Paris, en 1632, par le père Hyacinthe, capucin, proche du père Joseph. La compagnie de Paris utilisait essentiellement deux méthodes pour obtenir des conversions : la controverse avec les ministres protestants et l'hébergement temporaire des convertis dans des maisons de la propagation de la foi. La préparation de tous les membres de la compagnie aux controverses donnait à cette compagnie une dimension intellectuelle. Une compagnie des dames s'occupait plus particulièrement de la gestion des maisons. En 1647, une première filiale fut fondée à Grenoble. La compagnie de Paris étant progressivement entrée en sommeil dans les années 1650, le réseau s'est développé à partir de cette compagnie de Grenoble dans le sud-est de la France ainsi qu'en Avignon et en Savoie. Ces compagnies de province étaient dominées par les ecclésiastiques de haut rang, des membres des parlements et des dames de la noblesse. Ces compagnies de province ont, elles aussi créent des maisons de la propagation de la foi ou l'internement était rarement volontaire. L’idée de convaincre les protestants par les controverses et surtout les missions n'avait pas été totalement abandonnée. Cependant, au temps de Louis XIV les compagnies étaient surtout devenues les agents efficaces d'une politique qui visait à promouvoir une interprétation si restrictive de l'édit de Nantes qu'il en perdait toute signification. Cette étude montre que bien après la dissolution de la compagnie du Saint-Sacrement, il y avait en France un milieu dévot parfaitement organisé. Mais entre ces sociétés, qui n'avaient plus rien de secrètes, et la monarchie, les relations étaient désormais sans nuagesThe purpose of the thesis is the study of a network of companies of devout laymen and clergymen dedicated to the conversion of heretics. The first of these companies of the exaltation of the holy cross was founded in Paris in 1632 by father Hyacinthe, a capuchin close to father Joseph. The Paris Company basically used two methods to achieve conversions: controversy with protestant ministers and the temporary accommodation of the converts in houses for the propagation of faith. Preparing all the members of the company for the controversies gave that company an intellectual dimension. A ladies company dealt more specifically with the management of the houses. In 1647 the firs branch was founded in Grenoble. The Paris Company having gradually become dormant in the 1650, the network develops from that Grenoble Company in the south-east of France as well as in Avignon and Savoie. These provincial companies were dominated by high-ranking clergymen, members of the parliaments and ladies of the nobility. These provincial companies also created houses for the propagation of faith where confinement was seldom voluntary. The notion of convincing the Protestants through the controversies and above all the missions had not been totally relinquished. Yet e in the time of Louis XIV th, these companies had primarily become efficient agents of a policy aimed at promoting such a restrictive interpretation of the edict of Nantes that it made it lose all significance. This study shows that long after the dissolution of the company of the blessed. Sacrament there existed a perfectly well-organized devout circle in France. But between these groups, which were no longer secret at all, and the monarchy, relationships from that time were untroubled
31
Ramos, Miguel Gomes. „O Conflito Anglo- Irlandês. Aspetos políticos e religiosos“. Master's thesis, Universidade de Évora, 2013. http://hdl.handle.net/10174/16046.
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Esta dissertação pretende abordar a questão do conflito na Irlanda do Norte entre
as comunidades minoritárias católicas defensoras de uma Irlanda Unida e as
comunidades maioritárias protestantes que defendem a anexação da Irlanda do
Norte ao Império Britânico, gerando um dos mais sangrentos e mais intensos
conflitos da história recente na Europa.
O motivo principal que explicou a conflitualidade consiste nas discriminações e
desigualdades a que os católicos, enquanto minoria étnica, sofreram por parte dos
protestantes visto que a sua participação e direitos na sociedade civil não foram
reconhecidos por parte da maioria protestante no território da Irlanda do Norte, o
que veio a contribuir para um crescimento do nacionalismo irlandês, baseado
numa multiplicidade interminável de vectores económicos, sociais, étnicos,
religiosos, políticos, militares (com a presença de movimentos paramilitares)
estando intimamente ligados com a ocupação prévia da Irlanda pelos colonos
Britânicos protestantes considerada como usurpação por parte dos Católicos
nativos da Irlanda desde o século XII.
Apesar de se ter chegado a um consenso recentemente em 1998 as hostilidades
entre comunidades étnicas na Irlanda do Norte ainda vigoram. Essas hostilidades
consistem: na desconfiança de elementos de uma comunidade perante outra
motivado pelos traumas passados relacionados com a perda de familiares e amigos,
a inexistência de laços de amizade entre republicanos e unionistas motivados por
essa mesma desconfiança, episódios esporádicos de mortes de soldados britânicos
que faleceram em 7 de Março de 2009, atacados pelo Real Irish Republican Army
(RIRA) e a ocorrência de mortes de civis motivados por motivos sectários e de
disputas internas dentro destes grupos armados levando a concluir que a paz não
será permanente na Irlanda do Norte; ABSTRACT: This dissertation pretends to aboard the question of the conflict in Northern
Ireland between the minority Catholic unionists defenders of the idea of a united
Ireland and Protestant communities who defend the annexation of the Northern
Ireland to the British Empire, generating one of the most bloody and intense
conflicts in the recent history of the Europe.
The main motive that explains the conflict consists in the discrimination and
inequalities that Catholics, as an ethnic minority, suffered from the Protestant,
being them participation and them civil rights not recognized by the Protestant
majority of the Northern Ireland territory, which contributed to the raising of the
Irish nationalism based in multiplicity of economical, social, political, religious
and military (and the presence of paramilitary movements) factors, being
intimately linked with the occupation of Ireland by the Protestant and British
settlers, considered as usurpation by the Catholic native people of Ireland, since
the XII century.
Although of the parts came to a consensus recently in the year of the 1998, the
hostilities between ethnic communities remain still remain. These hostilities
consist in the mistrust of elements of one community before another community
,motivated by past traumas related with the loss of family and friends, the
nonexistence of links of friendship between republicans and unionists motivated
by that same mistrust and due to the occurrence of deaths of British soldiers that
died in 7th March 2009, attacked by the Real Irish Republican Army (Army) and
the occurrence of deaths of civilians motivated by sectarian reasons and internal
disputes in the these armed groups, leading to conclude that the peace will be not
permanent in Northern Ireland .
32
Desplanches, Sophie. „Andrew Michael Ramsay (1686-1743) : religion, philosophie et pensée maçonnique“. Thesis, Sorbonne Paris Cité, 2016. http://www.theses.fr/2016USPCA078.
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Andrew Michael Ramsay fut un intellectuel écossais du Siècle des Lumières, à la fois "aventurier religieux", auteur politique et franc-maçon. Élevé dans le protestantisme, il rechercha un équilibre spirituel et une doctrine plus conformes à ses vœux. Il voyagea dans de nombreux pays pour atteindre ce but et finalement trouva auprès de Fénelon, archevêque de Cambrai, et de Madame Guyon, adepte du "Pur Amour", un père et une mère spirituels. Sous leur influence, il finit par adhérer à un catholicisme de nature gallicane caractérisé par un appel constant à l’intériorité. De son œuvre, émergent quatre traités : l’Essai sur le gouvernement civil(1721) dans lequel il démontre que la meilleure forme de gouvernement est la monarchie absolue, héréditaire, de droit divin. Fervent jacobite, il espérait le retour de la dynastie Stuart sur le trône d’Angleterre. L’Histoire de la vie de Fénelon (1727) traite principalement des péripéties de sa conversion par le prélat; Les Voyages de Cyrus (1727), roman didactique, apologétique et politique, raconte la formation d’un jeune prince accompli, rempli de sagesse et de piété. Son ouvrage central, Les principes philosophiques de la religion naturelle et révélée (1749), communément appelé le "Great Work" ne parut qu’après sa mort. Le franc-maçon perçait alors sous le philosophe. Son Discours (1737) fait remonter les origines de l’Ordre aux croisades et, surtout, fixe les obligations auxquelles est soumis tout franc-maçon, qui lui sont rappelées au moment de son initiation. Cet homme, complexe, mystique et politique réussit l’exploit de faire changer radicalement cette organisation très attachée à ses traditions qu’est la Franc-maçonnerieAndrew Michael Ramsay was a Scottish intellectual of the Enlightenment and was at the same time a "religious adventurer", a political author and a freemason. Born into a Protestant family, he undertook a search for spiritual stability and for a doctrine more in line with his aspirations. In this quest, he journeyed through several countries, and he eventually found in the company of Fénelon, archbishop of Cambrai, and of Madame Guyon, an advocate of the doctrine of "Pure Love", a spiritual father and mother. Inspired by them, he finally converted to a Gallican variety of Catholicism which was at the root of his call to a life of constant soul-searching. From his work four treatises emerge: An Essay upon Civil Government (1721), in which he sought to show that the best form of government is an absolute, hereditary monarchy, based on divine right. As a zealous Jacobite, he longed for the return of the Stuarts to the British throne. The Life of Fénelon (1727) deals mainly with the various stages leading up to his conversion by the prelate. The Travel of Cyrus (1727) is a didactic, apologetic and political novel which relates the education of a young accomplished prince endowed with wisdom and piety. His most considerable work is The Philosophical Principles of Natural and Revealed Religion (1749), commonly called the "Great Work", which was published posthumously. Here the freemason can be seen beneath the philosopher. His Discourse (1737) traces the origins of Freemasonry back to the crusades, and also sets out the obligations that every freemason must adhere to and which he is reminded of during his initiation. His success in radically changing this organization so deeply attached to its customs remains the lasting legacy of this complex, mystical and political figure who is Andrew Michael Ramsay
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Le, Touzé Isabelle. „Suivre Dieu, servir le roi : la noblesse protestante bas-normande, de 1520 au lendemain de la Révocation de l'édit de Nantes“. Thesis, Le Mans, 2012. http://www.theses.fr/2012LEMA3014/document.
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Aux trois moments que constituent d’abord la décennie 1550, temps fort de la conversion nobiliaire au protestantisme, puis le temps des affrontements religieux de 1560 à 1598, et enfin celui de la fondation de l’absolutisme, à quelle fidélité le gentilhomme réformé doit-il consentir en ces temps d’incertitudes où désormais l’unité religieuse n’existe plus ? Obéit-il à une fidélité confessionnelle dictée par sa conscience ou à une exigence politique et relationnelle qui le lie naturellement, et à son seigneur, et à son roi ? Si le noble de foi réformée ne ressent pas au XVIe siècle de contradiction entre les deux sphères, celle du politique et celle du religieux : il n’a pas en effet le sentiment de se couper de son roi, en combattant dans les rangs de l’armée protestante, bien au contraire. Progressivement la distance se creuse vis-à-vis de ces seigneurs, et on perçoit alors l’extrême liberté des attaches politiques qui les lient au chef de parti. Mais la revendication d’une liberté irrépressible n’est rendue possible que par une stratégie mise en place de longue date par ces nobles protestants. Celle-ci repose d’abord et surtout sur une base solide et indéfectible, une nébuleuse d’amis et de parents. La proximité avec l’Angleterre et la Cour d’Elisabeth facilite également cette attitude distancée. Enfin, au XVIIe siècle, elle s’appuie aussi sur le véritable bouclier qu’a pu représenter l’édit de Nantes pour la noblesse ; ce dernier permet l’établissement d’un culte de fief et les protestants nobles chercheront à exploiter tous les ressorts juridiques du texte pour préserver leur foi intacte. Les alliances matrimoniales et l’action des femmes, filles ou épouses, serviront à la consolidation de la foi réformée. Alors que la répression, ciblée sur quelques individus, n’épargne pas le second ordre, certains nobles chercheront à trancher le dilemme soumission par la conversion ou désobéissance par l’exil, en dissociant les deux services, en refusant de choisir entre Dieu et le roiThe important steps of French nobility: At first, 1550: part of the French nobility chooses to Protestantism. Then, 1560 and 1598: the French Religious Civil Wars. Finally, it was the start of Absolute Monarchy. When the unity of the Faith no longer existed, the choice of the French nobility was either to be faithful to the King or to god. Therefore, there were a gap between the religious faith and the political loyalties to the King. At first, the French nobles kept trusting their King, but a certain misunderstanding started to develop and the nobles gradually chose freedom over their loyalty to the French King. England’s proximity and Elisabeth 1st’s Court help them keep their distance with the King. They could rely on too their friends and family and parents to keep their faith alive, and the Edict of Nantes re-established the French nobility’s civil and religious rights. However the persecution of the Protestant did already start. Therefore many French Protestants nobles chose exile. Otherwise they were banished by the French Kingdom. Some of them hid their real faith, refusing to have to choose between their God and their king
34
Cajka, Peter S. „The Rights of Conscience: The Rise of Tradition in America's Age of Fracture, 1940-1990“. Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107310.
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Thesis advisor: James M. O'TooleIn the 1960s and 1970s American Catholics invoked conscience inordinately. They claimed to possess “sacred rights of conscience.” Catholics produced a thick psychological literature on the “formation of conscience.” They also made clear that conscience could never be handed over to an authority figure, whether in the church or state. The term conscience then became a keyword in the rights discourse of late twentieth century America. This dissertation seeks to explain why Catholics invoked conscience so frequently in the 1960s and 1970s, and it aims to chart how conscience became important to the rights vernacular of the late twentieth century. Catholics invoked conscience frequently in an effort to remain in and expand tradition. The theology of conscience had roots in the thirteenth century work of Thomas Aquinas -- a tradition American Catholics studied in the 1940s and 1950s. This study also shows how the human rights advocates of Amnesty International and a community of mainline Protestants appropriated the Catholic theology of conscience and used it for their own purposes. The 1960s and 1970s, rather than witnessing the end of tradition, facilitated its growth
35
Mléčka, Jan. „Proměny sakrálního prostoru“. Doctoral thesis, Vysoké učení technické v Brně. Fakulta architektury, 2014. http://www.nusl.cz/ntk/nusl-233259.
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The Christian church has been an inherent part of human continuity for more than thousand years. The external appearance of the Christian church has always reflected societal transformations as well as turning points in history. Moreover, it has become an integral part of our existence both in space and time. Nowadays, we frequently hear that the crisis of European society is in effect an identity crisis, an inability to ask about where we are heading and what the meaning of life is. The reduction of time givenness to the already limited scope of our own physical existence destroys the ability in a man to ask questions and find answers to them, or even enquire about the meaning and essence of things. The carefree, dispersed husk blown by the wind may seem to be free and independent; however, it has also stopped trying to actively find paths for future generations. One of the fundamental attributes of an architect should be a strong aptitude for synthetic thinking, which includes multiple knowledge of social cognition, i.e. in the currentness of present experience as well as in time. This knowledge should ideally help to identify the core of problem, and to define the general rules applicable, regardless of changes in social demand, trends or taste. This dissertation, concerned with the “change” of the Christian church, ought to provide a compact, effective platform based on a synthesis of all analytical findings in the areas of architecture, liturgy, history, and theology. This platform can be applied in architectural practice, education (both architectural and theological), pastorage, and other wide, well-researched social discourses on the current form of the Christian sacred space, its basis and likely future development. The emphasis should be put on individual interpretation of a target group rather than dogmatic interpretation of dramatic revelations. Therefore, the first half of the dissertation will analyse the theological and symbolic basis, and historic transformations. Whilst, the second half will depict the current approach to the creation of sacred space in both newly built churches and the ongoing conversions of existing spaces. In conclusion, the dissertation will debate the future direction of sacred space in post-Christian Europe.
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Santana, Jair Gomes de. „Embates da fé : católicos e protestantes no Recife, 1860-1880“. Universidade Católica de Pernambuco, 2007. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=145.
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O objetivo desta dissertação foi compreender os embates sociais entre católicos e protestantes nas décadas de 1860 e 1880, no Recife. Analisamos os discursos produzidos nos jornais da época, O Jornal do Recife e O Cathólico. Este estudo levou em consideração os acontecimentos sócio-econômicos, políticos e culturais do Brasil e do mundo na segunda metade do século XIX. Essas mudanças colocaram em cheque a prática religiosa da Igreja no Brasil, obrigando-a a transitar para um outro modelo: o ultramontano. A tentativa de enquadrar o catolicismo popular (uma seita católica) ao modelo ultramontano, não foi bem sucedida e levou uma parte dessas pessoas para o universo protestante. Em Pernambuco (1842), surgiu um protestantismo negro através do movimento do Divino Mestre, uma seita protestante. Esse movimento liderado por um negro, que alfabetizava os seus seguidores, e rejeitava as tradições católicas, trouxe pavor à elite política da província. O governo temia uma revolta semelhante aos malês da Bahia ou uma revolução como a do Haiti. O protestantismo missionário não ameaçava as bases econômico-sociais da província, por isso foi bem recebido, pelos maçons e pelos liberais. Mas a atividade missionária protestante se desenvolveu entre mestiços, mulatos e negros.
Os embates da fé estudados aqui ocorreram na mídia, através dos jornais. Os protestantes aproveitaram as polêmicas nos jornais, como estratégia para ocupar espaços institucionais aos quais não tinham acesso. Dessa forma, conseguiram o apoio daqueles que se opunham a Igreja, aproveitando o clima proporcionado pela questão religiosa no ImpérioThis work aimed to understand the social problems involving Catholicism and Protestantism, during the 1860s and 1880s, in Recife. Weve observed all the speeches presented in newspapers by that time,specially in Jornal do Recife and O Cathólico. This study considered the social, economical, political and cultural events in Brazil and in around the world, in the second half of the 19 th century. These changes made the religious practice become weak in Brazil, forcing it to change its model to the ultramontane. The attempt to make the popular Catholicism become an ultramontane model didnt succeed and most people were taken to the Protestant universe. In Pernambuco (1842) a Negro Protestantism rose because of a Protestant group called Divino Mestre. That movement had a negro as their leader, and he taught his followers how to read also rejected the Catholic tradition. All the local Protestantism feared him. The government was afraid of a rebellion similar to the Malês in Bahia or another like the one in Haiti. The missionary Protestantism didnt threaten the local economy and the social bases, so it was welcomed by the masons and liberals. However, the Protestant missionarys activity developed among, half-blood people and Negroes. All the incidents involving faith, which were studied here, were in the media, in newspapers. Protestants used the polemic presented by newspapers as strategies to occupy institutional spaces to which they didnt have access before. This way, they got the support of those who were against the Church and took advantage of the situation provided by the Religious matter in the Empire
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Tanis, Bethany. „The “Great Church Crisis,” Public Life, and National Identity in late-Victorian and Edwardian Britain“. Thesis, Boston College, 2009. http://hdl.handle.net/2345/1969.
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Thesis advisor: Peter WeilerThis dissertation explores the social, cultural, and political effects of the “Great Church Crisis,” a conflict between the Protestant and Anglo-Catholic (or Ritualist) parties within the Church of England occurring between 1898 and 1906. Through a series of case studies, including an examination of the role of religious controversy in fin-de-siècle Parliamentary politics, it shows that religious belief and practice were more important in turn-of-the-century Britain than has been appreciated. The argument that the onset of secularization in Britain as defined by both a decline in religious attendance and personal belief can be pushed back until at least the 1920s or 1930s is not new. Yet, the insight that religious belief and practice remained a constituent part of late-Victorian and Edwardian national identity and public life has thus far failed to penetrate political, social, and cultural histories of the period. This dissertation uses the Great Church Crisis to explore the interaction between religious belief and political and social behavior, not with the intent of reducing religion to an expression of political and social stimuli, but with the goal of illuminating the ways politics, culture, and social thought functioned as bearers of religious concerns. The intense anti-Catholicism unleashed by the Church Crisis triggered debate about British national identity, Erastianism, and the nature of the church-state relationship. Since the Reformation, Erastians – supporters of full state control of the church – and proponents of a more independent church had argued over how to define the proper relationship between the national church and state. This dissertation demonstrates that the Church Crisis represents a crucial period in the history of church-state relations because the eventual Anglo-Catholic victory ended Parliamentary attempts to control the church’s theology and practice and, therefore, sounded the death knell of political Erastianism. In short, tensions between Protestant and Catholics reached a high water mark during the years of the Great Church Crisis. These tensions catalyzed both a temporary revival of Erastianism and its ultimate descent into irrelevance
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: History
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Knaebel, Simon. „Abaissement et mort de dieu. Le defi hegelien dans la theologie contemporaine“. Université Marc Bloch (Strasbourg) (1971-2008), 1989. http://www.theses.fr/1989STR20047.
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Une des tache essentielles de la theologie chretienne consiste a conjuguer une experience naturelle ou rationnelle du monde, de l'homme et de dieu avec la reception du scandale de la croix. De cette ligne interrompue, elle s'efforce sans cesse de conjoindre les bords, tout en marquant l'impossibilite de la continuite. Analogie de l'etre contre analogie de la foi. Dans une longue chaine qui va des ecrits neotestamentaires jusqu'a nous, hegel a tente a son tour de relever ce defi, en reprenant les acquis de ses devanciers, paul et luther en particulier. J. Moltmann,d. Bonhoeffer, e. Jungel, h. U. Von balthasar et s. Breton, ainsi que bien d'autres, prolongent la reflexion a l'epoque contemporaine. La performance hegelienne influe en effet massivement sur la theologie contemporaine. Ceux qui, de pres ou de loin, se reclament du philosophe allemand, ceux qui le refutent, s'en distancient ou s'en servent pour le depasser, ont tous, a des titres divers, integre son heritage. Nous analysons d'abord le concept de mort de dieu chez hegel (1ere partie) pour ensuite prendre la mesure du defi hegelien dans la theologie contemporaine (2e partie)One of the main endeavours of christian theology is to ally the natural or rational experience bearing on world, on man and on god with the reception of the scandal of the cross. Endless theologians try to join together the two edges of this broken line : analogy of being versus analogy of faith, while they show its impossible continuity. In a long series going from the period of the new testament to ours, hegel, at his turn, has tried to taken up the challenge, by taking again the acquisitions of his predecessors, specially paul and luther. Nowadays, j. Moltmann, d. Bonhoeffer, e. Jungel, h. U. Von balthasar and s. Breton, as well as many others carry on the reflection on the topic. Hegel's performance exerts a massive influence on contemporary theology. Theologians who more or less follow the german philosopher, as well as those who oppose to him, or keep themselves distant from him, or rely on him to go beyond him, all of them have, at various stages, embodied his inheritance. At first, we analyse the concept of the death of god according to hegel (first part), in order, then, to appreciate the hegelian challenge in contemporary theology (second part)
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Kirk, Thomas. „The polarisation of Protestants and Roman Catholics in rural northern Ireland : a case study of Glenravel Ward, County Antrim, 1956 to 1988“. Thesis, Queen's University Belfast, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.359055.
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Goldberg, Adam M. „Jewish culture and the American military“. Thesis, Monterey, California. Naval Postgraduate School, 2006. http://hdl.handle.net/10945/2581.
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This study explores the Jewish experience within the American military. Information sources include a review of literature, interviews with nineteen Jewish service members, and data files of officers and enlisted personnel who were on active duty as of October 2005. Data files were provided by the Defense Manpower Data Center in Monterey, California. The history of military service by persons of the Jewish faith corresponds roughly to that of persons from many other ethnic or religious groups: military service has been a patriotic calling, especially in periods of war, as well as a path during earlier times toward full assimilation into American society. This study concludes that Jewish military personnel, overall, have consistently performed well in service, given current measures of success; and, this trend is likely to continue. Further research should seek to examine additional measures of success in the military for Jewish personnel. More generally, research should examine the possible relationship between military performance and a person's religious faith, since religion is such an important part of individual identity. This information would add to existing knowledge of the various background and demographic factors of military members that help to shape a diverse and highly effective force.
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Hervieu-Léger, Danièle. „Religion, utopie, communautés : christianisme et modernité“. Paris, EHESS, 1987. http://www.theses.fr/1987EHESA004.
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Les travaux presentes s'ordonnent selon trois axes : un premier axe concerne les phenomenes de dissemination de la thematique chretienne du salut dans les utopies revees et pratiquees du changement social radical. Les "communautes de base" des annees 70 en france, les communautes neo-rurales du "retour a la nature" ont constitue le principal support empirique de cette analyse des transferts utopico-politiques de l'attente religieuse. Celle-ci m'a conduit a developper une approche plus generalisante de la "religion" discrete" des mouvements sociaux (mouvement des femmes, mouvement ecologique), elle-meme interpretee comme une des modalites de l'eviction sociale et culturelle de la religion dans la modernite. Un second axe de recherche s'est deploye dans le prolongement du travail entrepris en 1979 sur les communautes apocalyptiques neorurales en france. Ceci impliquait de reconsiderer la problematique de la secularisation comme perte de la religion qui avait guide mes premiers travaux, afin d'analyser les creations religieuses de ces groupes, et de l'orienter vers l'analyse des productions religieuses de la modernite. Dans cette ligne, j'ai entrepris une reelaboration theorique du concept de secularisation lui-meme, afin de rendre compte a la fois du processus de perte d'emprise sociale et culturelle des institutions religieuses lie a l'expansion de la rationalite moderneThis thesis includes three parts : - a first field is regarding the dissemination of the set of christian themes about salvation in the dreamed and practiced utopias of radical social change. The "basis communities" in france, during the seventies, the neo-rural communes aiming a "come back to nature" had provided the main empirical stand for an analysis of the political shifts of the religious waiting. This analysis led me to a more generalizing approach of the "discreet religion" of social movements (women movement, ecological movement) as a mode of supplanting religion inside the modern world. I have started a second field of research with a study i began in 1979, on the new apocalyptic neo-rural communes in france. I had to review the definition of secularization as the lost of religion, which had directed my previous studies, in order to interpret the religious creations of these groups, and beyond, to make an analysis of the religious production of modernity. The theoretical conceptualization of secularization i present is arranged to understand both the process of social and cultural withdrawal of the churches, and the "new reli
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Bond, Greta Jane. „Evangelistic Performance in New Zealand: The Word and What is Not Said“. Thesis, University of Canterbury. Theatre and Film Studies, 2008. http://hdl.handle.net/10092/1804.
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In 1518, Martin Luther is reputed to have nailed his 95 theses to the door of the Castle Church at Wittenberg, an act that sparked the Protestant Reformation. Luther sought change in the Catholic Church: a return to an unmediated relationship with God based on a closer understanding of the Word. Since then, Protestant evangelism has been a force for social change: and this is particularly true in New Zealand, where evangelism has gone hand in hand with the colonisation of the country.
This thesis proposes that it is not, in fact, the literal understanding of the Word that gives these services meaning, and that such an understanding is problematic and perhaps even impossible: the Word is always a translation. Instead, it is through what is not said - the performative aspects of evangelistic services, including the use of space, the actions of the evangelist, and pre-existing cultural “horizons of expectation” - that meanings are produced.
Taking as material Samuel Marsden’s first service in New Zealand in 1814, in which the Word was preached in English to a congregation who primarily spoke only Maori, the more contemporary example of televangelist Benny Hinn, who performs miracles to television cameras, and the religious and political performances of Destiny Church’s Brian Tamaki, this thesis uses the tools of performance studies to undertake an ethnographic study of evangelistic services. This brings into focus the ways in which evangelists may create congregations and produce meanings in their services through different modes of performance and the ways in which these ulterior meanings impact, and have impacted, on New Zealand society.
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Vander, Broek Allison. „Rallying the Right-to-Lifers: Grassroots Religion and Politics in the Building of a Broad-based Right-to-Life Movement, 1960-1984“. Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:107943.
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Thesis advisor: James M. O'TooleThis dissertation explores the formative years of the right-to-life movement in the decade prior to Roe v. Wade and explains how early right-to-lifers built a vast and powerful movement in the 1960s and 1970s. Whereas most previous studies have focused on the connection between right-to-life organizing and the conservative ascendancy in religion and politics in the 1970s and 1980s, this dissertation studies the movement’s origins in state and local organizing in the years before Roe v. Wade and its growth into a national political crusade in the 1970s. During these years, grassroots activists fostered a vision for a broad-based right-to-life movement—a movement consisting of Americans from across the political and religious spectrums. This movement was made up of Catholics, Protestants, and Jews, Democrats and Republicans, conservatives and liberals, lay people as well as religious leaders—all of whom opposed legalized abortion for a range of reasons. Right-to-lifers believed their broad-based approach was the most effective way to fight abortion, and they embraced this diverse coalition, attacking abortion on a number of fronts with strategies ranging from legislative lobbying to alternatives to abortion to nonviolent direct action. Though their coalition eventually broke apart in the 1980s, this eclectic group of right-to-lifers built a dynamic and diverse movement and proved the powerful resonance of the abortion issue in American society
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: History
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Privas, Virginie. „Il était une "foi" à Belfast (Irlande du Nord). "Pentecôte" (1987) et "Après Pâques" (1994) : expression du sentiment religieux dans deux oeuvres dramatiques de Stewart Parker (1941-1988) et Anne Devlin (1951-)“. Phd thesis, Université Jean Moulin - Lyon III, 2007. http://tel.archives-ouvertes.fr/tel-00441204.
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Une définition des termes « catholicisme » et « protestantisme » ouvrira ce travail de recherches afin de pouvoir comprendre la dimension religieuse de la question nord-irlandaise. Il sera possible de constater à quel point Stewart Parker (1941-1988) et Anne Devlin (1951-), dramaturges belfastois, considèrent que les habitants de la Province peuvent manquer de repères en matière de religion. Les auteurs se tournent alors vers la Bible, recueil de textes sacrés qui leur offre une stabilité religieuse sûre. Aussi, une deuxième partie montrera combien leurs pièces de théâtre, Pentecôte (1987) et Après Pâques (1994), regorgent d'allusions et d'épisodes bibliques. Néanmoins, il apparaîtra bien vite que ces récits et paraboles testamentaires sont transposés à la situation de l'Irlande du Nord. En vidant ainsi de leurs contenus les mythes chrétiens, les dramaturges offriront au religieux de servir ce réel qu'ils jugent discordant. Cette scission de la société ulstérienne donnera lieu, dans les deux œuvres, à une fragmentation profonde, illustration ultime de la crise que la Province traverse. Après avoir déconstruit ce monde qui les entoure, les deux auteurs prennent en charge de le reconstruire pour redéfinir l'identité nord-irlandaise. Plus que la religion, l'homme sera blâmé pour avoir engendré cet état de guerre, auquel il devra remédier.
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Bamberg, Anne. „Eglises et organisation hospitaliere en france et en republique federale d'allemagne“. Strasbourg 2, 1987. http://www.theses.fr/1987STR20001.
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Quelle est la place des eglises chretiennes dans les systemes hospitaliers de la france et de la republique federale d'allemagne? l'etude comparative porte tant sur les hopitaux publics que sur les cliniques confessionnelles des deux pays. Sur quels fondements juridiques repose la presence des aumoniers, des religieuses et des chapelles dans les hopitaux publics? la liberte religieuse de l'hospitalise est-elle garantie? face a l'evolution des systemes sanitaires et aux changements des mentalites reste-t-il une place pour des cliniques confessionnelles? quelle est leur specificite chretienne? l'analyse revele une difference fondamentale entre les deux pays: en republique federale d'allemagne un droit du travail ecclesiastique marque les differences avec le secteur public ainsi qu'avec les cliniques a orientation chretienne francaises. Un accent particulier est mis sur la jurisprudence allemande en matiere de liberte religieuse institutionnelleComparative study of the relations between church, state and society in france and in the federal republic of germany the theses analyses the religious liberty in the context of hospitals. The first part shows the place of chapels, chaplaincies and religious in public hospitals. Is the pastoral care and the religious liberty of patients warranted? are there main differences between the legal systems in both countries? the second part of the study analyses the hospitals supported by christian confessions. Which is their specificity? which are the differences between christian hospitals in both countries? the problems connected to employment in german religions hospitals deserve an undivided attention. Does the difference between french and german christian hospitals consist in the particular labor law the churches developped in germany during the last fifteen years?
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Hinault, Catherine. „Catholiques et protestants dans le sud-ouest du Québec,des années 1830 à 1920“. Thesis, Paris 3, 2011. http://www.theses.fr/2011PA030209.
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L’interculturation est constitutive de l’histoire du Québec. Ce travail analyse les phénomènes d’interculturation entre populations catholiques et protestantes dans le Sud-Ouest du Québec, des années 1830 à 1920, notamment à travers le prisme du discours et des pratiques de la communauté protestante francophone, alors en expansion. Avant de proposer une typologie des individus qui optèrent pour le protestantisme évangélique dans cet environnement rural, nous avons étudié les voies qu’ils prirent pour y accéder et les raisons de cette acculturation choisie, perçue par la majorité comme une transgression. Nous montrons ensuite les divers degrés d’imbrication entre cette conversion et l’ethos victorien du temps en insistant sur la loyauté envers l’Empire britannique d’une majorité de Canadiens français protestants, posture complexe et polémique dans un contexte colonial. Nous tentons enfin de faire apparaître les zones de rencontres et les interactions interconfessionnelles entre ces individus de confession et de langue différente, territoire peu exploré de l’interculturation au quotidien, dans le but de réévaluer l’idée répandue que le seul mode d’interaction de ces populations ait été conflictuel ou au mieux, coexistentielCross-cultural relationships, complete with conflictual overtones and strategic dealings, have been part and parcel of the fabric of Quebec history. This work sets out to analyse these crosscultural phenomena at work in Catholic and Protestant relationships in South-Western Quebec from the 1830’s to 1920, mainly through the lens of the growing French-Protestant community. Before offering a typology of those who opted for Evangelical Protestantism in this rural context, I have first thoroughly gone through the ways of the process of conversion/acculturation as experienced by those who dared transgress confessional boundaries and the reasons why they chose to do so. I have then argued that this conversion was, to a higher or lesser degree, closely intertwined with the then prevailing Victorian ethos, and overwhelmingly translated into a staunch loyalty towards the British empire, a complex and controversial posture to adopt for any French Canadian in that colonial context. Particular attention was finally paid to the relations between Catholics and Protestants, French and English-speaking, as they lived their lives from day-to-day, in an attempt to appraise the prevailing idea that these relations were perenially conflictual or at best, on a footing of reciprocated indifference
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Saura, Bruno. „Champ religieux, champ politique : les fondements d'une sociologie des pouvoirs en Polynésie française“. Aix-Marseille 3, 1990. http://www.theses.fr/1990AIX32024.
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Cette thèse traite du processus d'autonomisation de la vie politique par rapport à la religion en Polynésie française. La première partie est un résume de ce processus historique, depuis les temps anciens et jusqu'à la seconde guerre mondiale. La deuxième partie se veut une étude des évolutions respectives de ces deux champs depuis 1945. On y examine le positionnement des clivages religieux, les règles du jeu politique. . . Et dans le champ religieux, le lent déclin du protestantisme, les progrés des églises minoritaires d'origine américaine, les "stratégies" de l'église catholique face à cette concurrence. . . Puis est examinée l'influence de la religion dans la vie politique : la religion influence-t-elle le discours politique ? Existe-il des "votes religieux" en Polynésie française ? Le statut de dignitaire religieux est-il un avantage pour un candidat dans une élection locale ? Enfin, l'interrogation porte sur le rôle politique des églises à Tahiti et en océanie : sont-elles des acteurs ou bien simplement des témoins de la vie politique ? En conclusion est proposée une approche des limites de ces deux champs en terme de criseThis thesis deals with the respective autonomy of the religious and the political fields in french polynesia. The first part is an historical summary of their evolutions, from the ancient society unto second world war. Then is examined the slow decline of protestantism, the emergence of new peripheral churches and the reinforcement of roman catholicism. Following this, the religious influence inpolitical life is analysed en 3 points: des it exist "religious votes" in french polynesia? De we see the appearence of religious culture in politics? And dees a religious status cefere to semeome an advantage in gainging political mandats? The last part of this thesis deals with churches as political entities (or witnesses?) In the political field in tahiti and ether countries of oceania. In conclusion, the attention focuses en the concept of crisis in both the political and the religious fields
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Matarneh, Mohammed. „La représentation de la Saint-Barthélémy : "Chronique du règne de Charles IX" de Mérimée, "Sur Catherine de Médicis" de Balzac, "La Reine Margot" de Dumas“. Thesis, Toulouse 2, 2012. http://www.theses.fr/2012TOU20037/document.
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Dès le lendemain de la Saint-Barthélemy, chacun, selon sa foi et ses convictions, proposait une interprétation et enrichissait la légende. A chaque époque, le dossier était ré-ouvert donnant lieu à de nouvelles controverses. Les écrivains du XIXe siècle se sont principalement intéressés au XVe siècle et à la Saint-Barthélemy parce la nation était de nouveau en proie à des événements sanglants. En effet, ces deux siècles se caractérisent par une grande instabilité politique, des guerres intestines, des menaces venues de 1'étranger et des polémiques religieuses. Les auteurs ont interprété les événements et les situations de cette période en fonction de préoccupations politiques et sociales qui leur étaient contemporaines. Cette étude montre que le massacre, perpétré pour des motifs religieux et politiques, fut traité différemment selon les auteurs et les époquesAs soon as the day after the Saint-Barthélemy, everyone, according to his faith and political beliefs suggested an interpretation, and magnified the legend. In each epoch, the issue was reopened, giving rise to new controversies. The writers of the nineteenth century were primarily interested in the sixteenth century and the Saint-Barthélemy because the country was actually facing bloody confrontations again. Indeed, these two centuries are famous for great political turmoil, wars, threats from abroad and religions polemics. The authors interpreted the episodes and situations of this period by drawing parallels to political and social contemporary concerns. This dissertation shows that this massacre, perpetrated for religions and political reasons, was treated in different ways by miscellaneous authors in various eras
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Le, Pape Loïc. „Qu'est-ce que la religion pour les Français ? : ce que nous enseigne la conversion“. Paris, EHESS, 2007. http://www.theses.fr/2007EHES0031.
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Ce travail s'interroge sur le rapport des Français à leurs religions par l'exemple des conversions religieuses. Un rapport particulier à la religion est mis en évidence en soulevant le paradoxe de conversions croissantes au moment où l'on parle de la fin de Dieu. Ce rapport conflictuel allie tolérance et suspicion de manière concurrente et cette dialectique est constitutive du rapport entre politique et religions. On la retrouve dans la phase de laïcisation (1789-1905), puis depuis le vote de la loi de séparation des Églises et de l'État (1905) qui inaugure une configuration laïque. La conversion religieuse se présente alors comme une interaction entre de nouveaux convertis, l'institution d'accueil qui encadre leur cheminement, et les proches auprès desquels ils publicisent leur choix et avec lesquels ils s'efforcent de maintenir un lien. Ces conversions permettent de lire une laïcité en actes s'éprouvant dans ce rapport à la religion: un dispositif interactif et un idéal communThis study deals with the relationship of the French to their religions, studied through the religious conversions within monotheisms. A particular rapport to religion is hughlighted and raises the paradox of an increase of conversions in a time when we hear the "end of God". This conflictual relation alternates between tolerance and suspicion and this rapport is constitutive of the relationship between politics and religions. One finds this in the phase of laicization (1789-1905) and since the vote of the law of separation (1905) wich inaugurates a "laic configuration". Therefore, religious conversion is understood as interaction between new converts, the institution of reception wich frames their transformations, and the close-relations to whom they publicize choices and with whom they make the effort to sustain a bond. Conversions enable us to read a "laicity in act" wich tests itself in the specific relation to religion, i. E. , an interactive device and a common ideal
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Forss, Alec. „"The City is Yours": Desegregation and Sharing Space in Post-Conflict Belfast“. Thesis, Uppsala universitet, Institutionen för kulturantropologi och etnologi, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-365037.
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This study examines how borders are socially produced and deconstructed in “post-conflict” North Belfast. Twenty years after the signing of the historic Good Friday Agreement in Northern Ireland, a peace model lauded for the resolution of conflicts worldwide, Belfast today remains a highly divided city with the existence of numerous segregation barriers, among them so-called peace walls, physically separating Protestant from Catholic neighbourhoods. Indicating a failure to achieve social accommodation, this thesis seeks to examine how people in North Belfast understand, negotiate, and experience space and borders around them. In particular, it illuminates the processes and agents involved in modifying and transforming borders, as well as the resistance engendered in doing so amidst considerable intra-community debate and competition over place identities and their attendant narratives. Placed firmly within the anthropological study of borders and space, it shows how borders and their regimes are socially constructed and should be understood as practices and imaginations rather than simply as inert objects which render individuals as passive “victims” of their urban environs. It furthermore seeks to challenge prevailing cognitive and analytical constructs of borders and border crossing. Based on ten weeks of fieldwork in Belfast by the author, this study employs extensive participant observation and semi-structured interviews.