Academic literature on the topic 'Église Saint-François de Sales'
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Journal articles on the topic "Église Saint-François de Sales"
Trézéguet, Céline. "Marennes (Charente-Maritime). Église Saint-Pierre de Sales." Archéologie médiévale, no. 48 (December 20, 2018): 264. http://dx.doi.org/10.4000/archeomed.17098.
Full textBoisserie, Florence. "Marennes (Charente-Maritime). Église Saint-Pierre-de-Sales, Marennes-Hiers-Brouage." Archéologie médiévale, no. 51 (December 20, 2021): 225. http://dx.doi.org/10.4000/archeomed.41043.
Full textBury, Emmanuel. "Relire saint François de Sales." Dix-septième siècle 235, no. 2 (2007): 337. http://dx.doi.org/10.3917/dss.072.0337.
Full textWagner, Jean-Pierre. "Saint François de Sales prédicateur de la croix." Revue des Sciences Religieuses 72, no. 2 (1998): 176–97. http://dx.doi.org/10.3406/rscir.1998.3441.
Full textHennequin, Jacques. "Images et spiritualité chez saint François de Sales." Revue d'histoire de l'Église de France 75, no. 194 (1989): 151–57. http://dx.doi.org/10.3406/rhef.1989.3463.
Full textGueydier, Thomas. "L’utilisation de la Bible par saint François de Sales." Nouvelle revue théologique Tome 144, no. 4 (September 14, 2022): 575–92. http://dx.doi.org/10.3917/nrt.444.0575.
Full textKieft, Xavier. "Hélène Michon, Saint François de Sales. Une nouvelle mystique." Revue de l'histoire des religions, no. 228 (March 1, 2011): 129–30. http://dx.doi.org/10.4000/rhr.7740.
Full textHurel, Daniel-Odon. "Hélène Michon, Saint François de Sales. Une nouvelle mystique." Archives de sciences sociales des religions, no. 148 (December 31, 2009): 75–342. http://dx.doi.org/10.4000/assr.21173.
Full textGuiderdoni-Bruslé, Agnès. "Images et emblèmes dans la spiritualité de saint François de Sales." Dix-septième siècle 214, no. 1 (2002): 35. http://dx.doi.org/10.3917/dss.021.0035.
Full textVaucanson, Bastian Felter. "Between Faith and Works." French Historical Studies 46, no. 1 (February 1, 2023): 37–55. http://dx.doi.org/10.1215/00161071-10152346.
Full textDissertations / Theses on the topic "Église Saint-François de Sales"
Labarre, Marie-Thérèse. "Théorie et pratique du pouvoir dans l'oeuvre de François de Sales : l'administrateur épiscopal." Limoges, 2004. http://www.theses.fr/2004LIMO2003.
Full textCurtil, Josette. "Mémoire et patrimoine : les représentations de Saint François de Sales dans les églises et chapelles des Pays de Savoie (1594-1965)." Grenoble 2, 2009. http://www.theses.fr/2009GRE29044.
Full textRestaurator of the catholic religion in the Chablais région from 1694 to 1698, saint Francis of Sales (1567-1622), prince-archbishop, since 1602 of the Geneva diocèse, exiled in Annecy, tries to reform mentalities according to the concil of Trente. Director of conscience and wellknown author of l'Introduction à la vie dévote and Traité de l'amour de Dieu, he his the subject of numerous books and works. Nevertheless even though some reflecxions and studies do existe one might regret the absence of a general recension of salesian iconographic elements. With a commented iconographic corpus of 233 paintings, composed of portraits of wich is studied the genesis since "portrait à la dérobée" up to an official portrait and scenes with saints, this study brings a new look concerning the person of this important saint. Realised from a difined and significant territory : "Les Pays de Savoie", covers 4 dioceses (Annecy, Chambéry, Maurienne and Tarentaise) in which 670 churches and more than one hundred chapels were visited, this research invite historiens to take images for reals sources. In fact, painting canvas, presence of the saint, model to imitate, demonstration of faith or theological message gives also an interesting image of the silent partners, of the artists, and those who are devoted to him as well as in patrimonial than in local memory since 4 centuries. At the end of the study, his exuberant presence in Savoy confirms that saint François de Sales is always a federate element of Savoy religious cultural identity
Bauer, Michel. "L’Eglise et l’argent dans les lettres de François de Sales et de Jeanne Frémyot de Chantal." Thesis, Lyon 2, 2014. http://www.theses.fr/2014LYO20106/document.
Full textIn the the survey of 4960 surviving letters (after voluntary or involuntary destructions), I only deal with materialia avoiding spiritualia. First, I find the fund raising necessary for the (re)conquest and the management of a part of a diocese, and then, the quest for money and real estate in order to launch and then develop a monastic order, Visitation.Political and social restrictions frame the fund raising and the optimization of the investments, taking in account the circumstances (wars, plagues, famines). Consequently we study their implementation of the financial virtues (poverty, charity, labour). Their financial aims can only be obtained with the help of non-ecclesiastical and ecclesiastical networks, mainly in the upper society. The competition is harsh inside the roman church (prelates, monastic orders, Rome) as well as in the world (princes, nobility, local councils); thus they engage in many lawsuits, in contradiction with their other own writings. The complexity of their enterprises prompts them to build a resources management (finance, real estate, human resources), foreshadowing the one of contemporary organizations.The follow-up of details, as well in the fields of investment rate, as for producing pieces of furniture or books, as for selecting buildings or managers, all this detailed behaviour fits with the one of a modern top-manager, who shall finance his many activities. Finally, the Roman Catholic Church could be considered as a root of modern capitalism, in an other dimension than the one developed by Max Weber for Protestantism.On the other hand, those ceaseless limitations could lead them to forget their ultimate goals
Gueydier, Thomas. "L'Augustin de François de Sales." Thesis, Tours, 2019. http://www.theses.fr/2019TOUR2003.
Full textFrancis of Sales’ Augustine is a “digested” one. Following Montaigne, the bishop of Geneva freely adopts the Doctor of Grace’s works. More precisely, he integrates it in the threefold dialogue he maintains with Protestants, humanists and mystics at the twilight of the Renaissance, making not only rapprochements, particulary expected after a century of theological quarrels, but also clear-cut breaks and several overruns. To achieve such assimilation, the author of the Introduction to the Devout Life draws on theological and mystical tradition that gives a central place to the bishop of Hippo. He prepares too the coming decades that will be marked by the literary Augustinism of moralists and the famous quarrel of pure love. It goes without saying that this proximity of Francis of Sales with the pessimistic author of The City of God conveys an image that severs with the optimism he is usually associated with
Bordes, Hélène. "Les sermons de François de Sales." Metz, 1989. http://docnum.univ-lorraine.fr/public/UPV-M/Theses/1989/Bordes.Helene_1.LMZ895.pdf.
Full textTo study the sermons of F. De sales first requires to clear up what we know about the text, the way it was handed down to us, its editions, as the corpus is composed of, oral gatherings' (recueillis) and of autographs. Then comes a very extensive study of what is currently known about the oratorical background in those days, which makes it possible to deal with the salesian theoretical texts, to locate their filiation and their originality. Finally takes place the theological perspective of the sermons which constantly confronts to the whole work as the bishop's scotism influences the whole of his reflection upon God and man. Thus can be explained the spirituality of the sermons (characteristic of the whole work), here studied in connection with a few points only. Nothing platonic about them if only some sources, quite common then (but entirely renewed by the hebraic thought and its approach), and a certain way of writing. Everything converges on the merry mystery of the visitation : oratory and style (namely the choice of images and some tropes) as well as any reflection on incarnation, on God as trinity and love, God as benevolence" bent to communication", man as an image of a trinitary God, thus partaking of the unity of diversity, easter, whitsun, the transfiguration, as well as christmas. "God made himself a man so that man may be made God" and "man is created for bliss just as bliss for man". Within other texts, the appendix is constituted of unpublished items, sermons attributed to the bishop and the research card index of F. De sales works
Pochat, Geneviève. "François de Sales et la pauvreté." Metz, 1986. http://docnum.univ-lorraine.fr/public/UPV-M/Theses/1986/Pochat.Genevieve.LMZ8601_1.pdf.
Full textWe wanted to describe the salesian way to poverty as well as the theological and practical prospects which wer thus opened by the founder of the visitation order. First we presented the diocesis of Geneva at the time when Francis of Sales was engaged in his episcopal ministry. Very heedful of the destitution of the people around him, especially of his clergy and of the monks, he acts with great effectiveness. He multiplies proceedings with those who hold political or religious authority in order to establish justice. He asserts with much firmness the rights of the most deprived people, of the converted ones : universalism marks his action. As a reforming bishop, he looks after the good quality of the religious life, he asks for new congregations to come and founds a palce of spiritual training, with the plan of turning it into a seminary. Another form of poverty also worries Francis of Sales : spiritual poverty. Far from resigning himself to the misery of sin, he displays on the contrary how the richness of god's love comes and fills all human weakness up. Only a misuse of his freedom may sever man from his creator. With much tactfulness, Francis of Sales induces those who want to follow him towards the path to humbleness and confidence that leads to peace and joy. The mystery of human life takes root from the contemplation of the incarnation mystery which is the real keystone of the salesian theology that is based itself on paulinian grounds : "you know the grace of our lord Jesus-Christ, rich as he was he made himself poor for your sake in order to make you rich by means of his poverty" (2cor 8,9). Imitation of Christ's destitution invites the christians to follow evangelical poverty, to act in a concrete way. Practice of the salesian poverty requires the same demands whatever the status of life may be ; only the applications change according to the circumstances, unworldliness means a greater availability to the spiritual values and fosters sharing. It makes up the first step that comes before the spiritual disvestment on the way to the beatitudes. Deeply salesian, this "spiritual circumcision" leads to the purity of faith. He founded with St Chantal the visitation order. The example of their spiritual friendship which was quite out of the common, gives the best pattern of a human relationship that has matured perfectly attuned to god. Francis of Sales is the master of the happiness that Christ's incarnation offers to the whole mankind and to every private individual. He invites with much tactfulness and psychological sense those who want to escort mary's joyful walk as she goes to meet her son, and opens the human heart to the ever nenewed joy of the magnificat
Tournade, Michel. "La nature dans l'oeuvre de François de Sales." Metz, 1987. http://docnum.univ-lorraine.fr/public/UPV-M/Theses/1987/Tournade.Michel.LMZ8704_1.pdf.
Full textAn exploration and commentary of all the pictures about nature in francis of sales works
Roosz, Chantal. "L'image de Dieu maternel dans l'œuvre de François de Sales." Metz, 1999. http://docnum.univ-lorraine.fr/public/UPV-M/Theses/1999/Roosz.Chantal.LMZ9909.pdf.
Full textFrom a corpus of images linking God and maternity, in François de Sales's entire works, this study comprises two parts. The first part is on this imagery's rhetorical position in the author's stylistics : they are not simple decorative or pedagocical comparisons but actual methaphors. On the one hand, most of them are commentary of Song of the Songs's first verse, according to patristic and medieval reading tradition. On the other hand, this commentary is often associated with descriptions of well-observed scenes painting a mother and her child. Both together reveal the genuine salesian spirituality, where visible is the only way to invisiblle, concrete to signifiant of the spiritual signifié. The second part attempts to draw the Christ's picture designed by these images, and the importance of his maternal features for the salesian theology, especially concerning François de Sales's conceptions about prayer and mystical life
Dartiguelongue, Anne. "Sermons recueillis inédits attribués à saint François de Sales : éd. critique (texte traduit, annoté et commenté)." Limoges, 1997. http://www.theses.fr/1997LIMO2007.
Full textRobin, Olivier Michel. "LA PAROLE ET SES CHEMINS Le paradigme sémiotique appliqué à l'accompagnement spirituel selon François de Sales : énonciation et figures de la perte féconde." Thesis, Université Laval, 2012. http://www.theses.ulaval.ca/2012/28764/28764.pdf.
Full textBooks on the topic "Église Saint-François de Sales"
Rognard, Eugène. Paroisse du Tampon: Histoire de la nouvelle église : 1907-1924. Sainte-Clotilde: Surya éd., 2011.
Find full text1821-1892, Langevin Jean, and Église catholique. Diocèse de Rimouski. Évêque (1867-1891 : Langevin), eds. Circulaire au clergé: 1o Retraite et synode; 2o St. François de Sales ... [S.l: s.n., 1986.
Find full textÉglise catholique. Diocèse de Rimouski. Évêque (1867-1891 : Langevin). Circulaire au clergé: 1 ̊luxe et habits peu modestes; 2 ̊société de St François de Sales et condigènes .. [S.l: s.n., 1987.
Find full textÉglise catholique. Diocèse de Rimouski. Évêque (1867-1891 : Langevin). Circulaire au clergé: 1 ̊Propagation de la foi; 2 ̊Association de St. François de Sales; 3 ̊bourses du Séminaire. [S.l: s.n., 1987.
Find full textLangevin), Église catholique Diocèse de Rimouski Évêque (1867-1891 :. Circulaire au clergé: 1 ̊anniversaire de l'érection du diocèse; 2 ̊association de St. François de Sales; 3 ̊oeuvre des tabernacles .. [S.l: s.n., 1987.
Find full textÉglise catholique. Diocèse de Rimouski. Évêque (1867-1891 : Langevin). Circulaire au clergé: 1 ̊conférences ecclésiastiques; 2 ̊quinze sous; 3 ̊loterie pour le séminaire; 4 ̊association de St. François de Sales .. [S.l: s.n., 1987.
Find full textMichon, Hélène. Saint François de Sales: Une nouvelle mystique. Paris: Cerf, 2008.
Find full textPaul, Guichonnet, ed. Dernières trouvailles de manuscrits de Saint François de Sales. Fasano: Schena, 2008.
Find full textCurtil, Josette. Images de Saint François de Sales: Mémoire et patrimoine de Savoie. Rennes: Presses universitaires de Rennes, 2014.
Find full textMathieu, O. E. Fête de Saint François de Sales au Séminaire de Québec, 29 janvier 1917. [Québec?: s.n.], 1995.
Find full textBook chapters on the topic "Église Saint-François de Sales"
Béné, Charles. "Saint François de Sales et Érasme." In Colloque érasmien de Liège, 69–85. Presses universitaires de Liège, 1986. http://dx.doi.org/10.4000/books.pulg.3945.
Full text"Annexe 6. La confrérie de Saint-François-de-Sales à Saint-Jean-en-Grève, Paris, 1746." In La religion vécue, 271–77. Presses universitaires de Rennes, 2013. http://dx.doi.org/10.4000/books.pur.135618.
Full text"‘Une vie douce, heureuse et amiable’: a Christian joie de vivre in Saint François de Sales." In Joie de vivre in French Literature and Culture, 129–40. Brill | Rodopi, 2009. http://dx.doi.org/10.1163/9789042028968_010.
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