Tesis sobre el tema "Orthodoxes (Église orthodoxe)"
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Isbasoiu, Iulian. "Culte et religion populaire dans l'Eglise orthodoxe : le mariage chez les Roumains orthodoxes à l'aube du XXIe siècle". Strasbourg 2, 2003. http://www.theses.fr/2003STR20074.
Texto completoThe thesis purpose is to emphasize Romanian popular traditions and customs on marriage. First part consists in a sociological investigation on popular point of view on religous marriage institution. It contains also general questions on popular traditions related to orthodox marriage. The second part is consecrated to the results of investigation on popular and religious traditions connected to marriage ; preparations, religious church celebration and related traditions (subsequent habits). Is has been done an analysis on religious in marriage ritual, too. The third part contains an exhaustive study on pastoral difficulties in what is concerning the observation of canonical and liturgical law. It makes practical problems on marriage understandable and offers a few solutions. In the end of the thesis I added annexes which were necessary to clarity orthodox theological and practical disputes (The sacrament of Marriage, Marriage canonical law and Religious Church celebration)
Razouk, Chehadé Nicolas. "Les patrimoines communautaires grecs-orthodoxes au Mont-Liban : les waqfs des monastères, réseaux de rapports sociaux à l'époque contemporaine". Thesis, Bordeaux 3, 2012. http://www.theses.fr/2012BOR30034.
Texto completoThis research depicts the evolution through time of the Greek Orthodox waqf as well as the laws that govern it. It also highlights the condition of Mount Lebanon’s Greek Orthodox Archdiocese Monasteries. In the first part, this study introduced the different historical, structural, and canonical aspects of the Greek Orthodox Church of Antioch and its waqf before the second half of the Twentieth century. It has showed the socio-economic and political situations and conditions that have influenced this Church in general, and the waqf and monasteries in particular. In the second part, we introduced monasticism in the Greek Orthodox Church of Antioch, the organization of monasteries in the Archdiocese of Mount Lebanon before and after the period of renaissance and the challenges they met since the First World War in 1914. By studying the functioning of monasteries and their waqf in Mount Lebanon’s Greek Orthodox Archdiocese in the second half of the Twentieth Century – more particularly Saint George in Deir al-Harf, the Dormition of the Theotokos in Kaftoun, the Archangel Michael in Beq’ata, Saint Selwan and Saint John in Douma, the Dormition of the Theotokos in Hamatoura, and the Lady al-Nouriyyah – we were able to discover the specificity of each one. In the second part, we introduced monasticism in the Greek Orthodox Church of Antioch, the organization of monasteries in the Archdiocese of Mount Lebanon before and after the period of renaissance and the challenges they met in the second half of the Twentieth Century. We followed the improvement of the structure of monasteries and their development – infrastructure, construction, new equipment, agriculture, etc. Field studies have showed that it is the theological, ecological, and socio-economic importance that helped to promote the development of waqf and thereby enable the monastic properties to contribute efficiently to the social wellbeing of some of the Lebanese. In the third part, we used financial analysis method of revenue and expenditure of three monasteries of Mount Lebanon’s Greek Orthodox Archdiocese from 2005-2010; this highlighting the good qualities of management and administration of waqf despite the difficulties, we were able to get concrete proof that all development actions were undertaken with a view to answer the monasteries’ primary mission – i.e. one that is theological, spiritual, ecological, and socio-economic – and to serve social welfare. To meet the requirements of the contemporary world’s socio-economic conditions and not be overtaken by technical evolutions, it seems essential to resort to the latest methods in economics, management and finance to manage the waqf. The study proposes various solutions to achieve these objectives and take into account the solutions to address the many barriers that may stand in the way of the development of the waqf
Vasilakeris, Anestis. "Les fresques du Prôtaton au mont Athos : analyse du processus créateur dans un atelier de peintres byzantins du XIIIe siècle". Paris, EPHE, 2007. http://www.theses.fr/2007EPHE5019.
Texto completoThe Palaiologan frescoes of the Protaton Church on mount Athos (13th centurey), count amon the most important ensembles of monumental Byzantine art still preserved. This study of the creating process of the work of art analyzes in three parts the construction of the discourse, the construction of the image and the construction of the painting. Apart from the content previewed by its current function as the iconographicprogram of a church, the discourse bears also a latent content ; the last one develops some theological and political commentaries, of a very similar rhetoric to contemporary literary works of high style. The image is constructed according to some grids that we call primary components ; important equivalences have been observed with rhetorical figures and qualities much appreciated in literary compositions of the Byzantine society of the time. The construction of the painting has been studied by establishing links between the formal aspect and some formal factors that have probably shaped it. The notion of the normal factor that has been suggested helps to clarify some of the artistic processes that created these frescoes. Among the various conclusions of this study, the Protaton frescoes are attributed to the patronage of the emperor Andronic 2nd Palaiologos and they are dated shortly after 1283
Isar, Nicoletta. "Le monastère de Suceviţa dans le contexte des églises moldaves et de la peinture post-byzantine". Paris 4, 1995. http://www.theses.fr/1995PA040120.
Texto completoOf all the externally-painted monasteries of Moldavia,Sucevita is among the most elaborated and the best-preserved. .
Massoula, Dimitra. "Culture orthodoxe, identité nationale, territoire étatique et pouvoir politique : les cas de la Grèce et de la Serbie dans la perspective de l'élargissement l'Union Européenne". Paris, EPHE, 2004. http://www.theses.fr/2004EPHE4025.
Texto completoThe objective of this thesis is to contribute to the better understanding of the orthodox culture, and more particularly of two countries embracing the Orthodox culture, Greece (a European, Mediterranean, and Balkan country) and Serbia (a European, Balkan, and Danubian country) by the European family of states and institutions. The theoritical presentation of the Orthodox culture, especially of its political dimension, through the study of Patristic and Sacred Texts, reveals its impact in the public, political and strategic debate and planning of the countries and peoples who embrace her. The comparative study of the liturgical and ritual practices, as well as of the political and strategic projects in Greece and Serbia, decode the specific political weight of the Orthodox culture within these two countries, during their national histories, and the procedure of construction and manifestation of local, regional, national and state identities. This comparison is based on the study of geomorphological, geopolitical, geoeconomic, social, historical, traditional data. Finally, we will try to integrate the Orthodox culture in the new European family, i. E. , a flexible and inclusive Europe, faithful to its roots, adult and willing to assume its plural identity, its history, and its collective responsibilities vis-à-vis the challenge of the XXIe century. A Europe, built according to a new architecture of creative and solid union of peoples, multiple cultures, such as the Orthodox one
Kovalskaya, Kristina. "Sainte Connaissance ? Faire de l’expertise des religions en Russie postsoviétique". Thesis, Université Paris sciences et lettres, 2020. http://www.theses.fr/2020UPSLP007.
Texto completoThe relationship between science and politics is a classic problem in sociology. The present study contributes to this field by examining the question of expertise on religion in contemporary Russia. Relatively understudied, the construction of knowledge about the religious participates in the creation of political beliefs. In contemporary Russia, this process is characterized by the constraints imposed on experts by the predominant role of the Russian Orthodox Church, and by the fight against terrorism undertaken by public authorities against religious actors, mainly Muslims. The autonomy of the expert thus becomes problematic and calls for critical reflection. Through a study of the archives of the Soviet period and through a mainly qualitative sociological research approach, we explore the circles of religious experts, the contents of their knowledge productions, and the application of their expertise in various situations, such as their use for a trial, their dissemination by the media, or their exploitation by state commissions on religious affairs. This research demonstrates that, despite the control which the Russian state wishes to exert over intellectuals and the production of knowledge, the Russian state still needs to legitimize its decisions concerning the religious field through the use of academic knowledge
Georgiadis, Savvas. "L’évolution d’un droit ecclésiastique européen vers un droit ecclésiastique de l’union : la contribution de l’église orthodoxe". Thesis, Paris 11, 2013. http://www.theses.fr/2013PA111005.
Texto completoThe religious phenomenon plays an important role in Europe. The ecclesiastical law regulates the relationship between the State and the Churches/Religions. The article 9 of the ECHR and its jurisprudential development create conditions for the existence of a de facto European ecclesiastical law. In addition, the Declaration 11 annexed to the Amsterdam Treaty, the Charter of Fundamental Rights of the European Union and the Lisbon Treaty are the foundations of an Ecclesiastical law of the Union from the perspective of a more advanced convergence. The contribution of the Orthodox Church to the European construction is considered indispensable through representations of the locally established Orthodox Churches, within the European Union and its ecclesiastical tradition
Το θρησκευτικό φαινόμενο παίζει ένα σημαντικό ρόλο στην Ευρώπη. Το εκκλησιαστικό δίκαιο ρυθμίζει τις σχέσεις Εκκλησιών και Θρησκειών με το κράτος. Το άρθρο 9 ΕΣΔΑ και η νομολογιακή του ανάπτυξη δημιουργούν τις δομές ύπαρξης ενός ευρωπαϊκού εκκλησιαστικού δικαίου de facto. Από την άλλη, η Δήλωση 11 της Συνθήκης του Άμστερνταμ, ο Χάρτης Θεμελιωδών δικαιωμάτων και η Συνθήκη της Λισσαβόνας διαμορφώνουν τα θεμέλια ενός Εκκλησιαστικού δικαίου της Ένωσης, υπό τη προοπτική μίας πιο προχωρημένης σύγκλησης. Η συνεισφορά της Ορθόδοξης Εκκλησίας στην οικοδομή της Ευρώπης θεωρείται απαραίτητη μέσω των αντιπροσωπειών των κατά τόπους Ορθόδοξων Εκκλησιών στην Ευρωπαϊκή Ένωση αλλά και μέσω της εκκλησιαστική της παράδοση
Kakavelakis, Nikolaos. "La vie et l'oeuvre du patriarche Cyrille Loucaris : 1570-1638". Université Marc Bloch (Strasbourg) (1971-2008), 2007. http://www.theses.fr/2007STR20033.
Texto completoCyril Lucaris (1570-1638), patriarch of Alexandria for 18 years and then patriarch of Constantinople for an almost equal period of time, were undoubtedly the orthodox ecclesiastical character the most ambiguous in modern times. For many, he was a national hero, for others a charismatic patriarch while other voices condemn him as heretic, enemy of the orthodox faith. Who is right? Who was really the patriarch Cyril Lucaris? Which were his plans? By which means? And which were the consequences? This research is related with a period of dogmatical and institutional conflicts. The fight between Catholicism and the Reform penetrated the borders of the Eastern orthodox Church which was obliged to confirm its theological identity. The ecclesiastical character, the most important during this time period in the East was Cyril Lucaris, whose signature, as a patriarch of Constantinople, appears on a famous confession of faith probably influenced by the teaching of the Reform
Lysack, Alan Maxym. "The ascetic and eucharistic dimensions of orthodox spirituality : Metropolitan John Zizioulas and the debate in contemporary orthodox theology". Doctoral thesis, Université Laval, 2016. http://hdl.handle.net/20.500.11794/27555.
Texto completoLe Métropolite Jean (Zizioulas) de Pergame avance qu’il existe deux types de spiritualité dans l’Église primitive: la spiritualité monastique et la spiritualité eucharistique. En outre, il soutient que saint Maxime le Confesseur est celui qui a réalisé la synthèse des deux. Cette thèse est une étude en spiritualité orthodoxe qui prend la synthèse de saint Maxime comme point de départ, puis l’utilise comme paradigme pour examiner la pensée de plusieurs Pères et théologiens orthodoxes contemporains, y compris celle-là même du Métropolite Jean Zizioulas. Il devient évident dans la thèse que le Métropolite Jean Zizioulas comprend la synthèse différemment de saint Maxime et de ses célèbres successeurs, saint Syméon le Nouveau Théologien et saint Grégoire Palamas. Plusieurs ambigüités dans la spiritualité proposée par le Métropolite Jean Zizioulas sont examinées en détail. La position du Métropolite voulant que l’Eucharistie bénéficie d’une primauté exclusive dans la spiritualité et l’ecclésiologie orthodoxe est contestée. L’argument avancé dans la thèse est le suivant: la spiritualité et l’ascétisme devraient constituer l’ecclésiologie orthodoxe, permettant, dans la spiritualité orthodoxe, la primauté de l’Eucharistie qui les contient. La spiritualité orthodoxe se révèle comme l’équilibre entre les dimensions ascétique et eucharistique, ce qui est sans doute le plus manifeste dans l’intégration de la liturgie eucharistique avec la liturgie du cœur.
Metropolitan John (Zizioulas) of Pergamon posits that there were two types of spirituality in the early Church: monastic and eucharistic. He further argues that Saint Maximos the Confessor was responsible for forging a synthesis of the two. This dissertation is a study in Orthodox spirituality that takes the Maximian synthesis as a point of departure and uses it as a paradigm to examine the thought of several Fathers and contemporary Orthodox theologians, including that of Metropolitan John Zizoulas himself. It becomes apparent in the dissertation that Metropolitan John Zizioulas understands the synthesis differently than does Saint Maximos and his celebrated successors, Saint Symeon the New Theologian and Saint Gregory Palamas. Several ambiguities in the spirituality proposed by Metropolitan John Zizioulas are examined in detail. The Metropolitan’s position that the Eucharist enjoys an exclusive primacy in Orthodox spirituality and ecclesiology is challenged. The thesis advanced in the dissertation is that spirituality and asceticism should be constitutive of Orthodox ecclesiology, allowing in Orthodox spirituality for a primacy of the Eucharist that is inclusive of them. Orthodox spirituality is revealed as a balance of the ascetic and eucharistic dimensions, a reality that is best demonstrated in the integration of the eucharistic liturgy with the liturgy of the heart.
KOSLOV, ANTON. "Le tabou et la mort en russie, 1860 - 1930". Paris, EHESS, 1997. http://www.theses.fr/1997EHES0054.
Texto completoThe topic of our dissertation is the transformation of the meaning and and representation of death in russia between 1860-s and 1920-s. Our work - a research in historical anthropology - is aimed at identifying the evolution of the perception of death in russia and the way this evolution affected the transformation of its political and cultural system. In our work we have adopted a generalist approach as we searched to identify cultural patterns rather than particular cases. The visualization of death and attitudes towards the destruction of life are the basic elements of culture. They are essential to comprehend the violent process of socio-cultural transformation that took place in russia between 1917 and 1922. Our goal was to construct a working model based on conceptual apparatus of religious anthropology and apply it to the historical process. Our argument consists to show that the destruction of traditional culture based on christian orthodoxy was due to the desacralization of death. Following the destruction of the old culture, a new cultural system was built in which death played as important role as in the old, yet its significance was profoundly altered. The work considers the traditional representations of death in russian orthodoxy, popular representations of death, as well as new images of death, based on atheism and materialism
Larchet, Jean-Claude. "Étiologie, sémiologie et thérapeutique des maladies spirituelles : une introduction à la tradition ascétique du christianisme orthodoxe". Nancy 2, 1987. http://www.theses.fr/1987NAN21016.
Texto completoChristian orthodox ascetics, such as it may be defined in particular from the teachings of the great eastern patristic tradition, from the lst to the 14th centuries, may be considered as a therapeutic method of spiritual diseases. Taking as a norm of the spiritual health of man, the original condition of his nature, characterized by the orientation of all his faculties and energies toward god, it is from original sin that it defines the etiolgy of the diseases which affect fallen man, and which are essentially constituted by a perverted, unreasonable and against-nature use of these same faculties and energies turned away from god to be turned towrd "world". It makes of this multiform state of disease which affects the whole being of fallen man, a description that constitutes a true medical semiology. It is in such a systematic way, that it presents a therapeutics, which consists essentially in the reorientation of man toward god, in conformity with the order of his nature. This ontogic conversion is mainly realized by a double activity methodically defined : the straight against passions and the correlative acquiring of virtues. It is only possible by the synergy of human effort, freely carried out, which is designated by the word "asceticism", and of divine grace, acquired for mankind by christ, who has cured and restored in himself human nature he has assumed. It is in impassibility, the gate of perfect charity and the condition of spiritual knowledge, that man recovers health fully
Koukouchkina, Beliaeva Anna. "L'église orthodoxe russe à l'étranger de 1919 à 1939". Paris 1, 1999. http://www.theses.fr/1999PA010703.
Texto completoDimanopoulou-Cohen, Pandora. "Entre doctrines religieuses et actions politiques : le rapprochement des Églises anglicanes avec l’Église orthodoxe grecque, 1903-1930". Paris, EHESS, 2014. http://www.theses.fr/2014EHES0127.
Texto completoThis thesis aims to cast new light on the rapprochement of the Anglicans and the greek orthodox churches (1903-1930), viewed from a socio-historical perspective, based on different sources of archives of the period. It seeks to record the various stages of the relations between anglicanism and orthodoxy, as well as examine the reactionary strategy of the Vatican vis-à-vis the unification of both churches. A further aim is to study and analyze alliances and antagonisms between these three christian confessions and then to interpret the origins of ecclesiastical and religious purpose – the unity of christendom – and moving towards the sphere of political and diplomatic interests of states. The object, therefore, of “Christian unity” is situated, not only in the field of doctrinal theology, but mainly at the intersection between international relations, diplomatic history and religious sociology. Thus, this research aims to clarify the motivations as well as the difficulties with which the ecumenical movement was confronted during its origins. Whilst trying to explain the significance and the direction of the actions and the discourses of religious agents in order to answer to the new secular challenges, posed since the cataclysm of the first world war up until the advent of totalitarian regimes and the harmful repercussions of the great depression of 1929, this work tries to understand the evolution of the interdenominational relations between ecumenical dynamics and reconfiguration or reformulation of the inherited ecclesiastical competition, in the light of the complex political and ideological transformations of this period
Eleutério, João Marques. "La valeur du baptême en dehors de l'Eglise : une étude sur la reconnaissance du baptême entre les Eglises catholique et orthodoxe". Paris 4, 2004. http://www.theses.fr/2004PA040059.
Texto completoThe Document known as of Bari, Faith, sacraments and unity of the Church (1987), worked out by the international Joint Committee for the theological dialogue between the catholic Church and the orthodox Church, expressed difficulties in the mutual recognition of the baptism between the two Churches. Their criteria in this field are not identical. Recalling the genesis of this dissymmetry, attested since Antiquity, the thesis follows its not very linear history until our days. Based on early Christianity social analysis, this thesis begins by explaining the divergences of the discipline concerning the baptism that occurred between Rome, on the one hand, and Carthage and Cesarea of Cappadoce, on the other hand, due to the consolidation of the monoepiscopacy. It shows then how the positions taken by Augustin, envisioning the donatists, determined a Western sacramentary theology definitely christocentric, that the Vatican II will assume, by widening its soteriologic range. Quite differently, the Eastern baptismal discipline, such as it is put in practice by applying to the sacramental economy, was constantly centered in the Church, even in its modern variations, Greek or Slavic. Discarding a binary logic in the comparison of the doctrines, the thesis wants to be a contribution to the comprehension of the catholicity of the Church. While noting the "logical" incompatibility of the Eastern and Western positions, it shows how, having already coexisted in the unity, they appear both catholics, according to a systemic logic which already made it possible to lead to differentiated consensuses, such as the Agreement on the Justification (Augsburg 1999) or the Agreement between Catholics and Eastern Syrians (2002)
Arabatzis, Georges. "Recherches sur le bonheur dans l'éthique orthodoxe (IVe-XIIe s. )". Paris, EHESS, 1995. http://www.theses.fr/1995EHES0302.
Texto completoThe present thesis studies the position held by happiness in the orthodox ethics, from 4thc. , when the political - religiou system of orthodoxy was established, till the 12 th c. Following max weber we considerate ethics as a privilegated field between religion and society. The orthodox ethics is a vaste field which lays beyond the religious morality and the doctrine and it recovers the totality of the byzantin's life, his beliefs, his feeling and actions. After a brief study of the classical, the hellenistic and the jewish inheritance of the orthodox ethics, concerning happiness, we pass to the study of the two principal axes of the orthodox idea of happiness : ist : the knowledge : the ways of the byzantin's perception affirm the priority of life before knowledge, following a long and ancient tradition. 2nd : the model of the pious : he is the person who knows and acts according to piety. Afterwards, we pass to an essay describing the orthodox hapiness, concentrated to the principal virtue of meekness and the synthesis between tradition (the ancient science) and present reality, between the external culture (scholasticism) and internal culture (ethical consciousness)
Michel, Anne. "Les églises de la Jordanie byzantine : architecture et liturgie (Ve-VIIIe siècles)". Paris 4, 1994. http://www.theses.fr/1994PA040305.
Texto completoThe recent archeological excavations in Jordan allowed to uncover numerous churches of the byzantine period. A lot of specialized studies do exist, but until now, they deal only with some particular buildings - no general survey has been undertaken. A considerable number of churches being well preserved, in a first step the abundant documentary material, scattered in specialized reviews, had to be assembled. In order to create a solid base on which to found all further work, the informations collected were organized in a catalogue of all byzantine churches actually known. Their basic informations were classed according to a standardized model. This preparatory work allowed the development of a synthetic study, which in the first two sections is based on the comparative and thematic analysis of the architecture and the liturgic installations. In examining one by one the different components of the churches, we tried to single out the different regional and chronological groups. Another aim was to find out whether the churches of Jordan differ or not from those built in the adjoining regions. The third section of the synthesis reaches further than these first analyses in considering the churches in their integrality. These studies led to the establishment of three provisory groups: one has to distinguish between the chapels and the constructions of mirror dimensions, the larger civic churches, and finally the big complexes formed by several churches. The interpretation of the latter often still causes problems, but some of them might have been centers of pilgrimage
Jovanov, Dejan. "Serbian Orthodoxy on crossroads-between tradition(alism) and civic society : imaginaries of Serbian nation, West and 'Universal' Values in Orthodoxy (Pravoslavlje) Journal, published by the Serbian Orthodox Church in the period 1991-2010". Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAG052.
Texto completoIn this thesis I demonstrate how do the imaginaries of Serbian nation, of Occident and of ‘universal’ Values (democracy, human rights, tolerance), constructed in the journal published by the SOC serve as factors of conservation and protection of the social position of the Church, its social and political interests in the sense of national religious institution in the Serbian society. The ‘resistance’ to change allows the construction of social imaginaries that we comprehend as social representations with a tendency to become (again) or to impose them as a dominant vision of the Serbian society. I studied the discourse in the ‘Orthodoxy’ journal and the social actors that published their articles in order to demonstrate the process of the creation of social imaginaries and the tentative to present them publicly/in the public sphere as dominant currents of social thoughts on Serbian nation, Occident and ‘universal’ values. I answered to the following questions:- The way national tradition is “traditionalized”, national culture is idealized and national identity is sacralized.- How the imaginary of Europe and European/western culture (‘THEM) are constructed in an opposition to the imaginary of a Serbian nation (‘US’)?- How the values of democracy, human rights and tolerance are imagined through this opposed imaginary construction (‘US’ vs ‘THEM’)?
Salabelle, Marie-Amélie. "Une église en héritage : orthodoxie et mémoire à Atka (îles Aléoutiennes, Alaska)". Paris, EHESS, 2013. http://www.theses.fr/2013EHES0517.
Texto completoRecognized as a Native institution, the Russian Orthodox Church is the primary identity marker of the Aleuts for whom it forges the sense of community belonging. Based on data gathered during several fieldworks undertaken in the village of Atka (Central Aleutians) and the city of Anchorage, as well as on a variety of historical and ethnographical sources, this thesis explores the articulation between Orthodoxy and identity. It examines the construction of a specific memory by looking into the way the Atkans reappropriate the material and ideological traces of the religious legacy of the Russian colonization of Alaska. The first part investigates the various ways in which the group adheres to the villages's church in its relation to space and time. The second part is devoted to the study of naming before and after christianization that sheds light on the role of Russian personal names in defining a current identity. The third part continues the examination of the practices and representations attached to baptism. It discusses the place and function of baptismal kinship which takes part in stucturing the community. Finally, it analyzes the feast of Theophany through which the conversion to Orthodoxy is renegotiated as it breaks with shamanism
Stroia, Stefan y Dumitru Stăniloaë. "Dumitru Stăniloae (1903-1993) et le renouveau de la théologie orthodoxe de langue roumaine : la doctrine sacramentaire". Paris, EPHE, 2009. http://www.theses.fr/2009EPHE5025.
Texto completoOne of the greatest theologians of the twentieth century, Dumitru Stăniloae (1903-1993) proposed a new view of Patristic theology in relation to contemporary theology and liturgical texts. But this is only one aspect of the originality of his reinterpretation of Patristic thought through the interplay of dogmatics, spirituality and liturgics. To illustrate the place of Stăniloae in the general context of Orthodoxy, and in particular that of Rumanian Orthodoxy of which he is the foremost representative, the author adopts an historical approach, outlining the creation of Rumanian theological thought and the influences it has undergone. At variance with every Orthodox model, Stăniloae’s doctrine of the sacraments, generally presented as ‘command of the Spirit,’ becomes in his Dogmatic Theology a sacramental Christology through the emphasis he gives to Christ and man
Selaru, Sorin-Constantin. "L'Eglise, image du mystère de la Trinité : les accents ecclésiologiques de la théologie de Dumitru Staniloaë". Université Marc Bloch (Strasbourg) (1971-2008), 2008. http://www.theses.fr/2008STR20025.
Texto completoThe purpose of this doctoral research is to present the main aspects regarding the ecclesiology of the Romanian Orthodox theologian Dumitru Staniloaë (1903-1993). This study has been organized into four parts. The first one attempts to approach the mystery of the Church from a Christological perspective. The second part focuses both on the pneumatological constitution of the Church and on the articulation between Christology and Pneumatology in the ecclesiology of Staniloaë. In the third part, Staniloae’s theological reflection is passed through the filter of two ecclesiological movements which marked the twentieth century in Orthodoxy: the “sobornost” and the “Eucharistic ecclesiology”. The fourth part of this research presents the anthropological doctrine of Staniloaë. The relationship between God and creation in general and between God and man in particular will be analysed to identify the theological consequences drawn by Staniloaë
Olar, Ovidiu-Victor. "La boutique de Théophile : les relations du patriarche de Constantinople Kyrillos Loukaris (1570-1638) avec la Réforme". Paris, EHESS, 2015. http://www.theses.fr/2015EHES0189.
Texto completoThe Greek Patriarch of Constantinople Kyrillos Loukaris (1570-1638) is the spectre that haunts Eastern Christianity. He was a remarkable scholar. He was also an audacious organizer: he was involved in the coming into being of the first Greek printing press in the Ottoman Empire, in the refashioning of the Great Patriarchal School, and in the publication of the first "modem" Greek version of the New Testament. Executed by the Ottomans, he was recently declared saint by the Church of Alexandria. Nevertheless, a "Calvinist" Confession of faith appeared under Loukaris' name in 1629 and 1633. Was the Greek Patriarch a calvinist ? Was he a saint or a heretic? In order to provide an answer, the présent thesis returns to the original sources, scattered as they are across Europe and even further; identifies the "pillars" of Loukaris' religious and political thought; reconstructs his "western" letter network and analyses his "parallel lives" coined during the eucharistie dispute of the 17th century
Maroudas, Fotios. "L'apport de Nicolas Cabasilas à l'ecclésiologie à partir de la théologie des mystères". Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAK018.
Texto completoThe two major spiritual works of Nicholas Cabasilas : The Explanation of the Divine Liturgy and his seven speeches on the life of Christ, whose basic theological and ecclesiastical designs are the fertile soil of our thesis on the mysteries of Baptism, Chrismation and Holy Eucharist, are based on the main idea that human salvation should be found in the church, the house of God. Nicholas Cabasilas bases precisely on the holy mysteries his entire theology of the New Testament, in which the whole world is organized and lives as the Body of Christ. The Holy Spirit by the hand and the mouth of the priest performs the mysteries of the Church and provides the spiritual and moral fruits, the spiritual life in Christ. Thus the life of the members of the body of the Church, of which Christ is the head, is the life in the Holy Spirit. Cabasilas places with reason the major sacraments (Baptism, Chrismation and Eucharist) at the heart of this life and union with Christ. However, the important reminder of Cabasilas on the principle of cooperation should not escape us. Indeed, the new life in Christ is the fruit of cooperation between God and the human factor. The salvation is not given by force with the mysteries, but with the cooperation and good will of the individual, his active participation. Finally, as our case demonstrates, the theological thought of Cabasilas concerning the eschatological character of the mysteries, especially baptism and the Holy Eucharist, preserves and provides the doctrine of the Apostle Paul and the early Christian theology qualifying the holly mysteries as "forces of the age to come."
Vlaicu, Patriciu Dorin. "Le statut canonique et de droit étatique de l'Eglise orthodoxe en Roumanie postcommuniste : identité nationale et liberté religieuse et de religion". Paris 11, 2005. http://www.theses.fr/2005PA111002.
Texto completoKala, Martin. "L' Eglise orthodoxe en Estonie : approche canonique et du droit civil ecclésiastique européen (1923-2005)". Paris 11, 2007. http://www.theses.fr/2007PA111008.
Texto completoKalousios, Ioannis D. "Alexis le Stoudite, patriarche de Constantinople (1025-1043)". Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAK007.
Texto completoPatriarch Alexis (1025-1043), one of the most remarkable ecclesiastical personalities of the 11th century in Byzantium, played a decisive role in both political and ecclesiastical affairs. A complex situation emerged after the death of the mighty emperor Basil II in 1025 and it is in this context that the Acts of Alexis, translated and commented, address various canonical questions (heresies and matrimonial issues, with the penalties imposed but also taxes ecclesiastics and monastic affairs). By addressing these different areas or even more different attitudes of opposition to the imperial power, the patriarch Alexis is at the heart of the relationship between the Church and the emperor. Relationships with other Churches are also a concern of Alexis. His work, contributing to the preservation of the correct faith, was followed by the following patriarchs
Daldas, Nikolaos A. "Le patriarche oecuménique de Constantinople et le statut canonique de la "diaspora" orthodoxe de langue grecque : le cas de la France". Paris 11, 1994. http://www.theses.fr/1994PA111002.
Texto completoEn relation avec le contexte francais du xxeme siecle, dans ce pays d'accueil ou la problematique de la "diaspora" a ete soulevee, ce travail etudie la question de la "diaspora" orthodoxe par rapport aux differentes orthodoxies politiques des patriarcats d'orient. La question dite de la "diaspora" est analysee sous l'angle culturel et dans l'objectif de definir un modele qui puisse servir a realiser l'unite canonique des differentes migrations orthodoxes en france, puis dans les autres pays de l'union europeenne. Cela presuppose l'etude des concepts issus de l'heritage de l'orthodexie car, depuis les origines de l'eglise et a travers les siecles, differentes "theologies de la diaspora" sont apparues. Differents langages canoniques lies aux distances culturelles entre les communautes ethniques et les patriarcats orthodoxes d'orient, ont entraine une crise institutionnelle. Face a cette situation, en tenant compte des realites de l'europe de l'apres-guerre et de la preparation du "saint et grand concile", il est propose de realiser l'unite canonique autour du patriarche oecumenique de constantinople et de ses exarques dans la "diaspora", selon la tradition ininterrompue de l'eglise orthodoxe
Ménonville, Siena-Antonia de. "Image in decency : an anthropology of Christian Orthodox image production in Ethiopia today". Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCB221.
Texto completoThis dissertation is a study of Orthodox image-producers and how they are perceived in Ethiopia today. Its central thesis is that the image-producer creates objects that not only mediate relationships and exercise social power or agency, but also have the capacity to incite a moral discourse. Images in this context can have a spiritual impact that entangles their producers in a web of relationships with the visible, invisible; the material and immaterial: they necessitate an examination of the social agency that defines and obscures them. The focus of this study is restricted to two types of image-producer: the Ethiopian Orthodox Tewahedo Church painter and the creator of talismanic images (known as a debtera). I argue that the debtera is perceived to be more morally problematic than the church painter because his images are intended to interact in the spiritual realm to treat certain forms of physical and emotional suffering. The kinds of emotions that a talismanic image treats however are "socially reprehensible" (eschewed by official Church doctrine, and as such condemned morally) as are those who interact with these emotions through image production- the debtera. I situate this thesis at the crossroads of the anthropology of religion, imagery and morality. Here, personhood, relationships and the dialogue between materiality and immateriality must be taken into account. This dissertation's intent is to articulate some of the nuances in object-mediated social relations that are made apparent through gossip. I stipulate that, in this culture, certain officially proscribed emotions require objects (such as the talismanic images) to be expressed. As a consequence of this proscription, the image-producer responsible for the creation of that object is subject to moral opprobrium. In a sense, given the full range of human conduct and emotions, the strict limits that the Ethiopian Orthodox Tewahedo Church places on what is acceptable in these realms creates a vacuum in which the proscribed conduct and emotions must be expressed in the shadows of the Church. And because of the particular importance this culture places on the image as the instrument that acts in these domains, the debtera and the talisman achieve a centrality that rivals that of the Church-sanctioned image producers
Nittis, Mélanie. "L'improvisation poétique chantée à Olympos (Karpathos, Grèce) : dynamiques contemporaines d'un rituel paraliturgique". Thesis, Paris, INALCO, 2020. http://www.theses.fr/2020INAL0014.
Texto completoIn the village of Olympos, located in the north of the Greek island of Karpathos in Aegean Sea, the sung poetic improvisation, known as mantinades, takes on a particular character. It is developed during ritual festivals called glentia, either during informal meetings of men in the coffee-house, or at the time of the celebration of orthodox religious festivals with the whole community. Part of the wide musical repertoire of the village, this sung poetic improvisation respects underlying codes, and the themes that are developed echo the everyday life of the community which lived self-sufficiently for a long time. Through a corpus recorded in the field at the time of three important religious holidays for the village, this work proposes, on the one hand, to show the role played by the sung poetic improvisation within a community of which a majority of its members lives currently in emigration and, on the other hand, to highlight the links that this improvised performance has with the orthodox liturgy which gives rythm to the life of the village
Anastassiadis, Anastassios. "Comment réformer une institution traditionnaliste ? : l'Eglise de Grèce et la sécularisation au temps de la formation de l'Etat national, 1852-1936 : de l'inertie à la "rénovation conservatrice"". Paris, Institut d'études politiques, 2006. http://www.theses.fr/2006IEPP0049.
Texto completoThis work aims at contributing to a better understanding of Greek religious history as well as to a socio-historical analysis of the relationship between Modernity and Orthodoxy. It parts ways from the traditional historical opinion regarding the immutability of the Greek Church. The study of its evolution in relationship with both the formation of the Greek national state and the European context of secularization reveals the existence of a radical change occurring between 1923 and 1936. Both the State and the Church functioned during a long period within the framework of a strategic syncretism involving practices inherited from the Ottoman era and Occidental innovations. Reforming the Church was the work of a network of religious agents built in the early 20th century, who assumed command of the Church following a decade of war (1912-1922) deeply affecting both the Church and Greek society. These reformers were particularly aware of the European social evolutions (secularization), the geopolitical stakes in the Mediterranean and the development of religious competition. Thus, they decided to engage the Church on a social level (charity and predication) in order to achieve a new legitimacy. Their efforts were welcomed by the Greek state, which was eager to succeed in integrating a national society on the brink of explosion. However, this new turn paved the way to success for these religious activists who were the most conservative since they were in direct competition in the social field with their opposing counterparts, religious (missionaries) as well as political (communists). Hence, the Greek Church became “modern” while simultaneously becoming more conservative
Goubanova, Oxana. "La prise en compte du fait religieux dans la Fédération de Russie : la construction historique face à la modernité". Perpignan, 2010. http://www.theses.fr/2010PERP0983.
Texto completoLaw and Religion are two systems which mark the quotient of mankind, and which are essentially, are not impervious. Sometimes, the Religion is based on the political power, the religious principles becoming source of law. On the contrary, the State can make religion a relay to consolidate its authority. In addition, the separation between the State and the religious institutions leads only seldom to a tight separation of Law and Religion. Freedom of religion is closely related to the respect of the democracy. In Russia, the orthodox Church was reaffirmed like the incarnation of the Russian identity. Firm support of a capacity which returns well it, it obtained a privileged position compared to the other religions. But above all, Orthodoxy remains the bases of Russian nationalism since the birth of the Russian State
Najm, Simon. "The Rūm orthodox community of Syria in a Time of Change and Violence : 1860-1914". Thesis, Paris, EHESS, 2020. http://www.theses.fr/2020EHES0145.
Texto completoThis research focuses on the situation of Levantine Christians, mainly the Rūm Orthodox community of Damascus and the Patriarchate of Antioch which includes the different regions of Lebanon and Syria during the years 1860-1914. It aims at investigating the impact of the Tanẓīmāt (reforms), through the following questions that preoccupied Orthodox Christians at that time: proselytism, the Gregorian Calendar, military conscription, the events of 1860, the indemnities, the Bulgarian question, and the independence of the Antiochian Church, on the life and history of this community, based on the unpublished Archives of the Patriarchate of Antioch preserved in Damascus, while crossing them with the Archives diplomatiques du ministère des Affaires étrangères preserved at La Courneuve, France, the Archives of the Maronite Patriarchate, Bkerke, Lebanon, and the Pontifical Archives (Archivio Segreto, Propaganda Fide, and Oriental Churches), in Rome, Italy.This research reveals how the internal history of the Rūm Orthodox community and the ecclesiastical history of the Church of Antioch are deeply intertwined with the major questions of that time. The Ottoman Tanẓīmāt had great impacts on the life of the Rūm Orthodox community in Syria and Lebanon. On the one hand, the Tanẓīmāt and the foreign interferences played a prominent role in provoking the massacres of 1860. On the other, they largely benefited the Christian communities on the economic, social, and cultural levels, as well as on the shaping of their Arab identity and the managing of their church affairs
Pnevmatikakis, Vassilis. "La géopolitique de la diaspora orthodoxe en France : territoire, pouvoir, identité". Paris 8, 2014. http://www.theses.fr/2014PA084085.
Texto completoGeopolitical analysis of the Orthodox Church has focused primarily on the historical link between Orthodoxy and the processes of nation-building and border making in the countries of Eastern Europe. But while these studies elaborate mainly on what is happening within the boundaries of the orthodox world in the East, they seem to ignore the position of the Orthodox Church in the West. Due to major geopolitical changes and important political, ideological and ecclesiological issues associated with the orthodox presence in the West, the study of the orthodox Diaspora can offer a new geopolitical understanding of the Orthodox Church in terms of institutional organization, territory, political power and national identity. Especially in the case of France, the Orthodox Church is subject to ideological identifications that surpass the traditional relations between nations, states and national churches in the orthodox world. In fact, what actually seems to be at stake inside the orthodox Diaspora in France is the way in which the Church is structured in relation to its national characteristics: why is there in France a multitude of national Orthodox Churches attached to the Eastern Patriarchates and not a single independent Orthodox Church? How are we to explain that some of these different national orthodoxies have been divided on their part into numerous parallel bishoprics attached to different Patriarchates? Is it possible that there are more criteria of ecclesiastical affiliation than that of the national origin of a diocese, parish or community and, if this is indeed the case, what are the geopolitical processes linked to it?
Damon, Anne. "La Liturgie en mouvements : 'aqʷaqʷam, réalisation chantée, gestuelle et instrumentale du texte liturgique dans l'Église chrétienne orthodoxe unifiée d'Éthiopie". Saint-Etienne, 2007. http://www.theses.fr/2007STET2135.
Texto completoThe musical heritage of the Ethiopian Orthodox Christian church or zemā covers several realities. The liturgical text can be read (nəbab), sung a cappella (qum zemā) or with a gestural and instrumental accompaniment ('aqʷaqʷam). The present work mainly concerns the study of the 'aqʷaqʷam, confronting the written and oral discourse of the cantors with a musical analysis. The operation of the zemā is mainly seen through the native musical notation and the modal scales. The specificity of the 'aq aq am is then defined and its systematics explored through thirteen pieces taken from the liturgical opus. Finally it is show how the many references used in the situation of performance are organized in a network and what is the basis for the musical identity of the corpus. Sound and visual recording made in Addis-Abeba between 2002 and 2006 and in the north of the country are attached as well as liturgical calendar giving the main celebrations which call on the 'aqʷaqʷam and the list of its specific written signs
Kaffes, Georges. "L'église orthodoxe et le parti communiste dans la Grèce de 1940 à 1967". Paris 10, 1991. http://www.theses.fr/1991PA100033.
Texto completoThe relations between the orthodox church and the communist party in greece. The historical and the sociological aspects of the clerical and communist influence on the evolution of the greek society after the second world war and until the military putch of the april 21st, 1967. The greek communist attitude to the religious question and the church reaction. The cyprous and north epirous cases. The responsabilites of the clergy and of the communists for the passage to "greece of christians greeks"
Vernicos, Papageorgiou Sophie. "Orthodoxie et espace en Roumanie : le rôle du fait religieux dans l'organisation territoriale roumaine". Paris 1, 1999. http://www.theses.fr/1999PA010551.
Texto completoThis thesis is about space and orthodoxy in romania from a geographical point of view. In the first part, we study the distribution of nationalities and religions in the territory (from the census). We note the superposition of religions and nationalities in largely exclusive localizations, a great permanence of spatial structures in spite of the reduction of the religious and ethnic landscape and the emergence of new minorities (tziganes and new protestant churches). In the second part, we study the orthodox territoriality from the establishment of orthodox institutions and the local structuration of the space by the religious practices. At the local level two places, the village around the church and the monastery held our attention. We study the degree of centrality of the church and the place of the parish in the orthodox institutional system. As for the monastery we try to find their modalities of integration in the secular society
Mvessomba, Edouard-Adrien. "Approches expérimentales de la perception, de l’évaluation et des relations intergroupes : catholiques traditionnels, catholiques charismatiques et pentecôtistes du Cameroun". Paris 10, 2008. http://www.theses.fr/2008PA100126.
Texto completo« The Tower of Babel » or rather “cultural community” (Raymond Mbédé), Cameroon offers to this description and analysis an amazing social complexity. This is the case for the principal Christian groups which interact, collaborate and sometimes wonder about their different ways of thinking and social life. The way that the various members of these different groups experience each other is precisely the subject of the present thesis. The author explains why he refers traditional Catholics to the theoretical model known as “orthodoxy” which is highly institutionalized with a strong social regulating system (Jean-Pierre Deconchy); why he considers Pentecotists as related to what has been called “external protestation”, a counter system probably tending towards “re-orthodoxization”; and why he considers the so called charismatic Catholics as related to what has been called “internal protestation” (Joachim Wach). The author also makes an extensive international analysis of several psychosocial studies which impact on themes such as perception, evaluation and intergroup relationships. To evaluate the basis of articulation between this typology and studies in social psychology, the author undertook three experiments, all realized in Cameroon. The first study establishes how members of the three groups perceive social regulations adopted by other groups in view of their own system of regulation (N= 270). The second attempts to understand the occupation of common territorial space and how each of the groups organises the defence of its identity with regard to the danger the other groups represent (N = 900). The third questions how in the three groups members are accessible to the idea of modifying their basic religious beliefs (that they adopt without reservation) in order to adjust to new social contexts (N = 216)
Nadal, Cañellas Juan y Grégoire Akindynos. "La réfutation par Grégoire Akindynos du Dialogue d'un orthodoxe avec un barlaamite, de Grégoire Palamas". Paris 4, 1997. http://www.theses.fr/1997PA040016.
Texto completoTempestini, Isabelle. "De l'icône au portrait : le visage dans la peinture russe". Paris, INALCO, 2001. http://www.theses.fr/2001INAL0012.
Texto completoThe face has a privilegied place in Russian painting. It defins the art of icons as well as portraits. Its image, in idealised form, is present in ancient religious painting whose ideas have been followed up to this day. Secular art emerges, progressively breaking away from sacred art, and is constantly dominated by the portrait. The thesis is divided into three parts. An analysis dedicated to early portraits known as parsuny, at the end of the sixteenth and begining of the seventeenth centuriees, shows the links which bind together these effigies with icons in the Kremlin's Armoury Palace. Princes and tsars are the first to get themselves represented, followed by the nobility, who introduced western styles. However, some resistance to these changes can be seen in provincial painting until the first half of the nineteenth century. The second part studies the influence of icon and parsuna on provincial portraiture also called "merchant portraiture". Merchants, rich farmers or Old Believers filled with religious piety commissionned representation of themselves in hieratic postures with expressionless faces emerging from their bright costumes. This type of picture is close to Malevich's ultimate pieces in the thirties, at the time when avant-garde artists went back to their roots. So the third part associates the artist's latest portraits with Russian religious and popular culture, revealing a continuity in Russian art
Keriakos, Sandrine. "Saintetés en partage : Mythes en enjeux du rapprochement entre chrétiens et musulmans autour des reliques et des apparitions de saints dans l'Egypte contemporaine (1968-2006)". Aix-Marseille 1, 2008. http://www.theses.fr/2008AIX10058.
Texto completoRabbat, Fadi. "Le mariage mixte : une réalité antiochienne orthodoxe à réexaminer". Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK005/document.
Texto completoThe marriage is one of the orthodox sacraments; being so, it prefigures the church that welcomes, nourishes and conveys the faith communion of its supporters. The faith is a grant from God and an answer to the one that receives it, and a link between divine grace and human liberty. But, the unity of faith also implies the sacramental unity, especially in the marriage. In this sense, the mixed marriages can generate conceptual, legal and sociological problems. Yet, they continue to be celebrated. This thesis asks some questions. Is it necessary to put in guard the mixed couples? Are they less well considered than the "true" orthodox couples? The distinct orthodox positions relative to the mixed marriages are really in conformity with the spirit of the universal church / Mysterious body of the Christ? The Orthodox Church considers the mixed marriage as "incomplete" because it doesn't concern a unity of faith and the Eucharist does not seal it. Yet, it carries the same legal effects that the ecclesiastic marriage. Doesn't this practice risk to undermine the human liberty or to push some supporters to enter, without wanting, into a double confessional adherence? This is one of those questions that this thesis tempts to answer. The Orthodox Church has, in our view, to reconsider some pragmatic aspects of mixed marriages.The heterogeneity of the couple doesn't have big importance compared to the God's mercy and love between spouses. Therefore, we think that the mixed couples are sometimes capable to achieve their unity in Christ, while instituting between them a real ecumenical dialogue, based on the Antiochian experience of economy: oikonomia
Destivelle, Hyacinthe. "La réforme des académies ecclésiastiques et l'enseignement de la théologie orthodoxe en Russie au début du XXe siècle". Paris 4, 2008. http://www.theses.fr/2008PA040156.
Texto completoAt the beginning of the 20th century, ecclesiastical academies in Russia were the primary centers of a rapidly expanding orthodox theology. However, the instruction dispensed in these establishments of higher learning fell under severe criticism : they had allegedly isolated theology from society, perpetuated a westernization of Russian thinking and severed religious science from spiritual experience. The Russian Orthodox Church was thus prompted to assemble between 1905 and 1918, in anticipation of the local Moscow council, several committees that would include representatives of a new generation of theologians in order to reform the academies. Backed by the supporting evidence of the archives of the relevant pre-council and council committees, this study aims to bring forward the principal debates and show how a particular form of instruction breeds a particular form of theology. Our first section will establish a chronology in order to contextualise our current study. The three subsequent sections will address the three main questions problematised by the academic reforms : From a pedagogical point of view, how might we renegotiate the dynamic between intellectual, spiritual and pastoral education ? From an administrative and ecclesiological perspective, what position do religious schools hold within the Church and what say should the local bishops have ? Finally, from a scientific standpoint, how can we rearticulate, within programmes of education and research, the relationship between the arts and theological disciplines? A concluding section will examine the evolution of various areas of theology (namely biblical and patrological studies as well as systematic and practical theology) as taught in Russian ecclesiastical schools, together with the rise in these schools of a genuine pre-ecumenical current at the turn of the 20th century. The debates pit against each other two distinct schools of thinking in Russian theology. On the one hand, the "academic" camp privileges the schools' scientific calling, both administrative and intellectual autonomy, the importance of positive discipline and a critical historical method. On the other hand, a neo-patristic camp, boosted by learned monasticism, endeavours to incorporate into theology spiritual and practical aspects, and encourages a return to biblical sources and to Patristic writings. Out of the dialogue between these two schools of thought, facilitated by the Council process, a surprisingly progressive method of teaching theology and thus a new theology per se, were carved
Mironenko-Marenkova, Irina. "Société et sainteté en France et en Russie au XIXe siècle". Paris, EHESS, 2008. http://www.theses.fr/2008EHES0006.
Texto completoThe study of the two forms of holiness -the holy pilgrimage in France, if taken in the case of Benoît-Joseph Labre, and the Russian fools-in-Christ -reveals that the nineteenth century's orthodox and catholic hagiographies, describing the spiritual activity of those persons, use the same categories, inherited from ancient Christian lives: the humiliation, the devotion and the miracles of the saints. However, in the French and Russian societies the attitude toward these saints varies from devotion to scepticism and derision. The criticism toward these saints has a common : origin, the idea, dating back to the eighteenth century, of the public benefit from each human being, but it takes ; different forms in French and Russian societies. The B. -J. Labre's critics intend to refute the Catholic Church's authority, but the opponents of the Russian fools-in-Christ, on the contrary, try to protect the Orthodox Church from these vagabonds reputed as liars. The French state power stays hostile to the pilgrims like B. -J. Labre and, in the same manner, the Russian state authorities dislike the fools-in-Christ because of their uncontrolled character which is considered as a social danger. However, the Catholic Church used the canonization of Labre to consolidate its ascendancy and resist to the new philosophical ideas that conflict with the ancient Christian morality. The Russian Orthodox Church stayed passive in the Synodal period and didn't canonize any fools-in-Christ which cult remained on a local scale
Vetochnikov, Konstantinos. "Diplomatique de l'Eglise russe (988-1448) : influences byzantines et développements originaux". Paris, EPHE, 2010. http://www.theses.fr/2010EPHE4031.
Texto completoThis study is an attempt to analyze the charters issued by Russian metropolitans and synods at the time of the Rus' metropolis's dependence upon the Ecumenical Patriarchate of Constantinople, until 1448, when on the request of Grand-Prince, Russian bishops elected and enthroned metropolitan Jonas without Patriarch’s authorization. The purpose is to discern Byzantine and local features within the typology and structure of Russian metropolitan charters and seals by means of comparing them with those preserved by the Patriarchate of Constantinople and issued by the Russian Metropolis. It is argued that although in this field many Byzantine features were indeed imported through the interest of its mostly Greek clergy, the Russian metropolis could at this time still display several peculiarities. By the time of its transfer to Moscow, however, the chancery's function began to evolve and the latter process was only to accelerate since 1448 during the period of the Russian metropolis's independence
Voisin, Ludivine. "Comme un loup poursuivant un mouton. . . : les monastères grecs sous domination latine (XIIIe-XVIe siècles)". Rouen, 2011. http://www.theses.fr/2011ROUEL028.
Texto completoThe sack of Constantinople in 1204 convinced some historians that Greek monasticism cannot survive a Latin-ruled environment in Constantinople and elsewhere. The chronological and geographical extension of Latin domination in Orient in the Middle Ages enables to question the validity of the constantinopolitan model in other Greco-Latin countries and the maintaining of Greek monastic identity after 1204. Integrating a variety of foundations in a comparative analysis, carried out on a huge temporal and spatial scale, reveals common trends and strategies. Whereas Greek monasticism declines in Southern Italy in XIIth and XIIIth centuries as in Latin-ruled Constantinople, the monastic movement rises everywhere and continuously. The institutional identity of monastic foundations in also maintained after 1204. An evolution is however notable, as in the West : religious and civil authorities are trying to reduce the powers of the laity on monastic foundations. The pontifical project for the establishment of a free Church results in the willingness to make clercs released from feudal obligations, which is a problem for Greeks who are mostly dependent. In the end, the monastic tradition is respected : no restriction status prevents the Greeks from becoming monks. Papal letters show that Greek monasticism is part of the Universal Church, without changing its identity. The vitality, especially economical, and the identity of Greek monasticism are not affected by the Latins
Grégoire, Xavier. "Présence d'absence, entre icônes et reliques". Paris 1, 1999. http://www.theses.fr/1999PA010558.
Texto completoPresence of absence, between icons and relics tells of the craft of the image as undertaken by the artist. The text invokes differents points of view from areas such as art criticism, philosophy, literature and theology. Furthermore, it allows for new analysis of some works of art as well as introducing others, along with the diverse techniques used to create them. The byzantine mandylion and the veil of veronica for example are non man- made objects known as achiropoietes, wich have the double status of icon and relic. Basing our work on such objects, we consider the image like a body capable of producing relics, human remains. This approach seems in turn to defy our authority as well as our style. Our first intention was to to represent these remains, this matter, in painting. Then, thanks to mechanical techniques, wich remove the artist from the process of creation, we attempted to evaluate the impact of our presence on notions such as authority, the power of the artist over the image. These included a range of different techniques from photography to silkscreen painting. Obeying their own internal logic, these mechanical procedures refrain from interfering with the magic of the image and, at the same time, seem to make style unimportant. Presence like absence are notions central to our work on the image - presence and absence of the artist which produces the image and presence and absence of what the latter represents. Our work aims to show the image is ultimately a mask, an open space where the artist struggles with what is beyond the image
Fani, Alessandra. "Dinamiche nazionali dell’egitto contemporaneo (1952-2013) : rappresentazioni storiografiche sui copti e strategie geopolitiche degli attori politici egiziani". Thesis, Paris 8, 2015. http://www.theses.fr/2015PA080152/document.
Texto completoThis research deals with the historic and geopolitical dynamics of Copts inside the national Egyptian contest and the way they are analyzed by European (British - French) and American authors.The aim is to underline the discrepancy between the complex Egyptian reality and the simplistic representation of confessional conflict Christian vs Muslims. This is what comes to light from the media and bibliography on Coptic issue analyzed. The terminology used for Copts (minority, community, diaspora) denotes this tendency: it has not a direct correspondence in Arabic language because Egyptians refuse these labels. Moreover it does not take in consideration geopolitical factors that move Egyptian actors for the control of territory and rivalries among Copts for this control. The concept of Coptic (discriminated) minority among Muslims majority, is functional to justify the minorities’ protection in Middle East by colonialist and imperialist politics of Europe and USA. Violence cases against Copts are an instrument to delegitimize Egyptian government if it does not respect accords: this is what happened with transition government in 2011 and Morsi’s government in 2012. Coptic emigrated militants, with their extremist message, constitute a connection point between this interventionist politic and academic investigation, and they are responsible of the increasing interest for Copts among scholars and journalists
Miltos, Thomas. "Collégialité catholique et synodalité orthodoxe : recherches sur l’ecclésiologie du Concile Vatican II, ses sources, sa réception et son rôle dans le dialogue entre les Églises". Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040098.
Texto completoSynodality seems to be a very current topic, both for the bilateral theological dialogue between the Catholic and Orthodox Churches, and for each individual Church. The pontificate of Pope Francis has emphasized synodality and the Orthodox Church has just convened its Great and Holy Council (Crete, June 2016). The Second Vatican Council in 1964 promulgated the doctrine of episcopal collegiality (the bishops are organized in a college which succeeds the Quorum of the Twelve Apostles), a doctrine which was to bring closer Catholic and Orthodox ecclesiologies. However, the Orthodox theologians did not appreciate the value of this doctrine. Fifty years after its promulgation, it is also noted that the implementation of episcopal collegiality in the Catholic Church is rather restricted. This research attempts to compare the notions of episcopal collegiality and episcopal synodality, exploring a common understanding between Catholics and Orthodox of the place of the bishops within the whole Church. For Orthodox theologians, episcopal synodality does not coincide with the doctrine of episcopal collegiality, as it was formulated during the Second Vatican Council. This research focused on the common tradition of the two Churches regarding episcopal synodality. The study of common sources, namely biblical, patristic and dogmatic, is proposed as the basis for an agreement on the issue of episcopal ministry and the synodality of bishops. Such an agreement is essential to address other issues, especially that of the Roman primacy
Malysheva, Elena. "L'Église orthodoxe face aux « schismatiques » (vieux-croyants) dans la région de Nijni-Novgorod (deuxième moitié du XIXe – début du XXe siècle)". Caen, 2016. http://www.theses.fr/2016CAEN1013.
Texto completoThe aim of this work was studding the Official Church policy concerning the Old Believers and its consequences on them. Also we tried to distinguish the particularities of this policy in the Nizhny Novgorod region for the period of the second half of the XIXth century to 1917. The Old Believers were divided into numerous sects and movements, which had their own particularities concerning their faith, activities, their geographical and demographical spread. They were present in great number in the main districts of the Nizhny Novgorod region. Various decrees of the period 1853-1918 sled light on the relationships between the Official Church, the government and Old Believers as well as on their consequences on the Old Believers of the region. The opposition of the Official Church had a permanent character, while the government’s attitude was more contrast, depending on the periods
Mahieu, Stéphanie. "Pour une anthropologie des variations religieuses : la recréation de l'Eglise gréco-catholique de Roumanie après 1989". Paris, EHESS, 2003. http://www.theses.fr/2003EHES0137.
Texto completoPop, Flore. "La "Prière de Jésus" dans la pensée de Dumitru Stǎniloae : recherches sur une" théologie" de l'inconnaissance et du paradoxe". Paris 4, 2002. http://www.theses.fr/2002PA040231.
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