Academic literature on the topic 'Béhuard, France. Notre-Dame (Church)'

Abstract The Fraternité Notre Dame is a traditionalist Catholic Marian movement founded in 1977 by Bishop Jean Marie Kozik, né Roger Kozik. Kozik received monthly visions, primarily of the Virgin Mary, and established the Fraternité as a Marian devotional movement in Fréchou, southern France. This article analyzes and contextualizes the history of the Fraternité Notre Dame and its founder Bishop Jean Marie, showing how Jean Marie and his movement responded as religious entrepreneurs, innovating in response to the growing tension between the Fraternites and their religious-cultural context, which culminated in their choice to leave France and reestablish themselves in Chicago. The article analyzes the content of the visions, which both reflected this disconnect as well as spurred it onwards. The visions are contextualized within postconciliar Catholicism and the conservative backlash to the reforms of the Second Vatican Council, and reflect both a specific French Catholic context and a global apocalyptic vision of a threatened Catholic Church. Finally, the article considers the group’s institutionalization in Chicago as the culmination of the friction between the Fraternité Notre Dame and its cultural and religious origin in Catholic France.

The article discusses the ways, methods and means used by architect Le Corbusier to organize the light environment in his sacred buildings: the chapel of Notre Dame du Haut in Roncham; the church of the Dominican monastery complex Notre Dame de la Tourette; the Catholic church of Saint-Pierre-de-Firmin. The churches were built in France in the 50s and 70s of the last century, with the exception of the church in Firmin, which was completed in 2006. In these sacred buildings, built in the modernist style, the architect abandons the traditional architectonics of sacred buildings of the past and declares the renewal of artistic principles, the novelty of architectural forms and structures. The architecture of the churches, which speaks the language of pure form, found in precise proportions, reveals Le Corbusier's characteristic fusion of architecture and the plastic arts, their interdependence and mutual enrichment. By shaping the light-spatial composition of the interior of these churches, the architect tried to achieve an atmosphere of concentration and "silence" so necessary for contemplation, reflection, and common prayer. To create this atmosphere, Le Corbusier chose the twilight that prevailed in the interior of his churches, the austere and dry aesthetics of the wall surfaces, which compared to churches built in the Romanesque period. It was important for him to have a very refined, dosed natural light entering the sacred space of the buildings. He achieves this effect using different methods in each of his sacred projects. By controlling the amount of light, through a combination of direct, reflected and diffused natural light entering through skylights, the architect creates a changing light-spatial composition that differs from the light environment of traditional churches. According to the architect, the skylights, selectively and carefully placed in the spatial structure of the churches, should create an atmosphere of mysticism and focus the attention of the parishioners on prayer. The requirements of religion had little influence on the architect's plan. The shape of the temples and the light and space composition of the interior space were a response to the psychophysiology of the senses. The choice of an ascetic interior for his buildings, without any decoration, leaves room for the changing natural light that illuminates the magical, mystical, indescribable space, and is perhaps the only symbol of its sacredness.

The recovery of two notarial documents prepared in Ferrara on behalf of Josquin Desprez soon after his arrival in that city in the spring of 1503 demonstrates his intentions at that time to obtain the provosty of Notre Dame of Condéé and reveals the complicated exchange of benefices that brought about that result. The documents name Loyset Compèère and Pierre Duwez as respondents to Desprez in a quadrangular exchange of positions. In this transaction Josquin appointed the dean of the chapter of Condéé to resign the benefice he held in the collegiate church of Saint-Quentin. Since this was a position over which the King of France enjoyed full legal rights of collation, Josquin ordered the position to be surrendered to that monarch or his confessor, rather than to the pope. Accordingly these documents provide a very strong indication that Louis XII of France was the composer's patron before he came to Ferrara and that the king approved of this benefice exchange. In light of these implications, aspects of the composer's career before and after his Ferrarese service are reconsidered, including occasions on which he composed works for patrons in the French and imperial networks, such as Margaret of Austria, and his collaboration with the poet Jean Lemaire de Belges. Repertoire from Josquin's year in Ferrara is discussed, along with the Hercules Mass. Sections of his setting of the psalm Miserere mei deus are commented on, in connection both to a Biblical passage concordant with a verse of the psalm and to remarks by the theorist Glareanus. The expressive qualities of the Miserere are related to the devotional and ceremonial of duke Ercole, especially in the context of the outbreak of the plague in Ferrara.

В статье исследуются особенности процесса дехристианизации и секуляризации и проведения политики светскости (лаицизма) в отношении архитектурного христианского наследия в современной Франции. Количество зарегистрированных полицией инцидентов, связанных с христианскими храмами, составляет в последнее десятилетие около тысячи в год. Получивший печальную известность пожар собора Парижской Богоматери в апреле 2019 г. - только один из подобных примеров. Регулярными стали разграбления, осквернения мест христианского культа, нападения на священников, их убийства и т. п. Ежегодно ряд церквей, признанных не имеющими историко-культурной ценности, сносятся с ведома властей, а некоторые пустующие храмы передаются представителям других религий. Главной причиной такой ситуации, по мнению автора, является отход большинства населения от христианской веры, связанный с нарушением ее межпоколенной трансмиссии, идеологическими установками неолиберализма по отношению к католицизму, особенностями преподавания истории Церкви в школе, нивелированием ее значения для европейской культуры и т. д. Очень существенным обстоятельством также является отсутствие достаточного финансирования, необходимого для содержания и реставрации богатого архитектурного христианского наследия Франции. Исследование основано на изучении документов, электронных и печатных массмедиа, интернет-блогосферы, собственных наблюдениях и материалах бесед со священниками и членами католических общин This article explores the ongoing process of de-Christianization and secularization in modern France, in particular, the policy of secularism (Laicism) in relation to the Christian architectural heritage. The number of incidents related to Christian churches registered by the police in the last decade is about a thousand per year. The notorious fire of Notre Dame Cathedral in April 2019 is just one example. Such things as looting and the desecration of Christian places of worship, assaults and the killing of priests, have become common. In addition, annually, a number of churches, recognized as having no historical and cultural value, are demolished with the knowledge of the authorities, and some empty churches are handed over to representatives of other religions. The main reason for this situation, according to the author, is the exodus of the majority of the population from the Christian faith. This is connected to such things as the interruption of intergenerational transmission; the neoliberal ideological attitude toward Catholicism; and the way schools teach church history, devaluing its significance for European culture. A very significant circumstance is also the lack of funding necessary for the maintenance and restoration of France’s rich architectural Christian heritage. The article is based on the study of documents, electronic and print media, the Internet blogosphere, observations and materials from conversations with priests, members of Catholic communities.

The topic variable is used in research on disinformation to analyze thematic differences in the content of false news, rumors, conspiracies, etc. Those topics are frequently based on national news agendas, i.e. producers of disinformation address current national or world events (e.g. elections, immigration, etc.) (Humprecht, 2019). Field of application/theoretical foundation: Topics are a central yet under-researched aspect of research on online disinformation (Freelon & Wells, 2020). The research interest is to find out which topics are taken up and spread by disinformation producers. The focus of this research is both on specific key topics for which sub-themes are identified (e.g. elections, climate change, Covid-19) and, more generally, on the question of which misleading content is disseminated (mostly on social media). Methodologically, the identification of topics is often a first step followed by further analysis of the content (Ferrara, 2017). Thus, the analysis of topics is linked to the detection of disinformation, which represents a methodological challenge. Topics can be identified inductively or deductively. Inductive analyses often use a data corpus, for example social media data, and try to identify topics using techniques such as topic modelling (e.g. Boberg et al., 2020). Deductive analyses frequently use topic lists to classify contents. Topics lists are initially created based on the literature on the respective topic or with the help of databases, e.g. by fact-checkers. References/combination with other methods of data collection: Studies on topics of disinformation use both manual and automated content analysis or combinations of both to investigate the occurrence of different topics in texts (Boberg et al., 2020; Bradshaw, Howard, Kollanyi, & Neudert, 2020). Inductive and deductive approaches have been combined with qualitative text analyses to identify topic categories which are subsequently coded (Humprecht, 2019; Marchal, Kollanyi, Neudert, & Howard, 2019). Example studies: Ferrara (2017); Humprecht (2019), Marchal et al. (2019) Table 1. Summary of selected studies Author(s) Sample Values Reliability Ferrara (2017) Content type: Tweets Sampling period: April 27, 2017 to May 7, 201 Sample size: 16.65 million tweets Sampling: List of 23 key words and top 20 hashtags Keywords: France2017, Marine2017, AuNomDuPeuple, FrenchElection, FrenchElections, Macron, LePen, MarineLePen, FrenchPresidentialElection, JeChoisisMarine, JeVoteMarine, JeVoteMacron JeVote, Presidentielle2017, ElectionFracaise, JamaisMacron, Macron2017, EnMarche, MacronPresident Hashtags: #Macron, #Presidentielle2017, #fn, #JeVote, #LePen, #France, #2017LeDebat, #MacronLeaks, #Marine2017, #debat2017, #2017LeDébat, #MacronGate, #MarineLePen, #Whirlpool, #EnMarche, #JeVoteMacron, #MacronPresident, #JamaisMacron, #FrenchElection - Humprecht (2019) Content type: fact checks Outlet/ country: 2 fact checkers per country (AT, DE, UK, US) Sampling period: June 1, 2016 to September 30, 2017 Sample size: N=651 Unit of analysis: story/ fact-check No. of topics coded: main topic per fact-check Level of analysis: fact checks and fact-checker conspiracy theory, education, election campaign, environment, government/public administration (at the time when the story was published), health, immigration/integration, justice/crime, labor/employment, macroeconomics/economic regulation, media/journalism, science/ technology, war/terror, others Krippen-dorff’s alpha = 0.71 Marchal et al. (2019) Content type: tweets related to the European elections 2019 Sampling: hashtags in English, Catalan, French, German, Italian, Polish, Spanish, Swedish Sampling criteria: (1) contained at least one of the relevant hashtags; (2) contained the hashtag in the URL shared, or the title of its webpage; (3) were a retweet of a message that contained a relevant hashtag or mention in the original message; (4) were a quoted tweet referring to a tweet with a relevant hashtag or mention Sampling period: 5 April and 20 April, 2019 Sample size: 584,062 tweets from 187,743 unique users Religion Islam (Muslim, Islam, Hijab, Halal, Muslima, Minaret) Religion Christianity (Christianity, Church, Priest) Immigration (Asylum Seeker, Refugee, Migrants, Child Migrant, Dual Citizenship, Social Integration) Terrorism (ISIS, Djihad, Terrorism, Terrorist Attack) Political Figures/Parties (Vladimir Putin, Enrico Mezzetti, Emmanuel Macron, ANPI, Arnold van Doorn, Islamic Party for Unity, Nordic Resistance Movement) Celebrities (Lara Trump, Alba Parietti) Crime (Vandalism, Rape, Sexual Assault, Fraud, Murder, Honour Killing) Notre-Dame Fire (Notre-Dame Fire, Reconstruction) Political Ideology (Anti-Fascism, Fascism, Nationalism) Social Issues (Abortion, Bullying, Birth Rate) - References Boberg, S., Quandt, T., Schatto-Eckrodt, T., & Frischlich, L. (2020). Pandemic Populism: Facebook Pages of Alternative News Media and the Corona Crisis -- A Computational Content Analysis, 2019. Retrieved from http://arxiv.org/abs/2004.02566 Bradshaw, S., Howard, P. N., Kollanyi, B., & Neudert, L. M. (2020). Sourcing and Automation of Political News and Information over Social Media in the United States, 2016-2018. Political Communication, 37(2), 173–193. https://doi.org/10.1080/10584609.2019.1663322 Ferrara, E. (2017). Disinformation and social bot operations in the run up to the 2017 French presidential election. First Monday, 22(8). https://doi.org/10.5210/FM.V22I8.8005 Freelon, D., & Wells, C. (2020). Disinformation as Political Communication. Political Communication, 37(2), 145–156. https://doi.org/10.1080/10584609.2020.1723755 Humprecht, E. (2019). Where ‘fake news’ flourishes: a comparison across four Western democracies. Information Communication and Society, 22(13), 1973–1988. https://doi.org/10.1080/1369118X.2018.1474241 Marchal, N., Kollanyi, B., Neudert, L., & Howard, P. N. (2019). Junk News During the EU Parliamentary Elections?: Lessons from a Seven-Language Study of Twitter and Facebook. Oxford, UK. Retrieved from https://comprop.oii.ox.ac.uk/wp-content/uploads/sites/93/2019/05/EU-Data-Memo.pdf

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As an imperial city, Strasbourg has edified many monuments to promote its particular status in the Holy Roman Empire. Notre-Dame at Strasbourg is not an exception: historians read the construction of the cathedral and its facade as the materialisation of a "civic pride". Many documents, anyhow, testify to the emperors many visits and underline the city's political role in the Empire. This thesis demonstrates that the imperial presence in the Reichsstadt---events usually avoided by historians---is clearly illustrated in the iconographical and architectural programs of the cathedral. The selection of biblical scenes and protagonists, historical figures, and the borrowing of architectural details from royal and imperial buildings, make it a monument erected to the glory of the emperor. From its portal to its spire, Notre-Dame at Strasbourg is a testimony of the Strasbourgeois' loyalty to the imperial crown, loyalty transferred to the Bourbons who took the city in 1682.

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

Abstract Antonia Bembo’ s departure from Venice in the winter of 1676-1677 effectively sealed her fate and future life in France. Two decades later, she would write that, when she first came to Paris, she lived in the neighborhood of “Notre Dame de Bonne Nouvelle”—”Our Lady of Good News”—and that a royal pension subsequently provided her “a more suitable place” in a “holy refuge”. This chapter furthers the hypothesis that Corbetta not only helped her to escape but also introduced her to King Louis XIV and arranged for her first to live with fellow Italian expatriates in Paris. Five years later, she would move to her definitive home at the Petite Union Chrétienne, a semi-cloistered women’ s community associated with the church of Notre Dame de Bonne Nouvelle. The Comédie Italienne and the Petite Union Chrétienne belonged to the same neighborhood: the paroisse of Notre Dame de Bonne Nouvelle, circumscribed at the western edge of the city by the Porte Saint Denis and leading along rue Saint Denis to the rue du Petit Lion to the northeast, and by rue Poissonnière to the southeast.

Abstract Marlorat is a little-studied figure; the fullest account of his life is still to be found in Eugene and Emile Haag’s La France Protestante. Born at Bar-le-Duc in 1506, he was orphaned at the age of eight and placed in an Augustinian monastery, where he took his vows in 1524. He acquired a good knowledge of the Fathers and of scholastic theology and was soon famous as preacher. He converted to the Reformation while he was prior at Bourges and was called to preach the new doctrines at Bourges, Poitiers, and Angers. Fleeing persecution, he went first to Geneva, then to Lausanne, where he was put in charge of the parish of Crissier in 1549. Ten years later, when he was pastor at Vevey, he was called back by the Genevan consistory and sent to Paris. In 1560, he presided over the provincial synod of Dieppe while pastor at Rouen and attended the colloquy of Poissy. He died in the same year, a victim of the Roman Catholic authorities, who ordered his hanging in front of the church of Notre-Dame at Rauen on 30 October 1561.