Littérature scientifique sur le sujet « Abbaye Notre-Dame (Paimpont, France) »
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Thèses sur le sujet "Abbaye Notre-Dame (Paimpont, France)"
Helias-Baron, Marlène. « Recherches sur la diplomatique cistercienne au XIIe siècle : La Ferté, Pontigny, Clairvaux, Morimond ». Paris 1, 2005. http://www.theses.fr/2005PA010611.
Texte intégralDelerce, Arnaud. « Recherches sur le chartrier d'Aulps : reconstitution, édition et commentaire des chartes d'une abbaye cistercienne de montagne (1097-1307) ». Paris, EHESS, 2009. http://www.theses.fr/2009EHES0106.
Texte intégralThis thesis is divided into three sections: an introductory volume and two further volumes of primary evidence with analysis, the first encompassing the period 1097 -1252, the second from 1252-1307, representing 662 acts in total. The introduction contains five chapters. The first chapter details the history of Aulps Abbey. The monastery was founded at the end of the 11th century at 800 metres in the diocese of Geneva and was affiliated to the Cistercian Order in 1136. The second chapter presents the methodology employed to reconstitute the lost monastic archive (archiver's notes, inventories, historical scholarly work. . . ) The third chapter is dedicated to the abbey's economic life and particularly to its role in exploiting the mountains as a resource. The abbot's powers and those of the monastery's other monks with decision-making powers are taken up in the fourth chapter. The final chapter's statistical analysis throws light on the chronological order of the acts, as well as their judicial and political context. The two volumes of acts explored in this thesis are followed by indexes of names, subjects and seals
Garric, Jean-Michel. « L'abbaye cistercienne de Belleperche en Lomagne (Tarn-et-Garonne) : étude historique et monumentale ». Toulouse 2, 1998. http://www.theses.fr/1998TOU20016.
Texte intégralThe Cistercian abbey of Belleperche, in Tarn-et-Garonne and in the country of Gascogne toulousaine becomes detached in the story of Citeaux. Its birth and the orientations of its patrimony are outcome of the action of some feudal families who saw in it a hereditary property. Founded c. 1130-1140, joined to Clairvaux in 1143, the monastery was immediately transferred by the river of Garonne. Belleperche erected a great political and economic power, and defied the Capetian authority. Its apogee, marked by nine "bastides", is personified by the abbot Jauffre (died in 1299), solicited by kings, and then nominated bishop of Bazas. Most of the constructions are destroyed. A huge building site was opened before 1236 with the church, dedicated in 1263, expanded to imposing size. Contemporary of the meridional gothic, its architecture stays faithful to 12th century's Cistercian tradition, but use greatly the ribs. Its originality is the bell tower, inspired by the one of Saint-Sernin of Toulouse, through the model of the Cistercian church of Grandselve, rebuild in the same time. Circa 1275-1285, is built a refectory in the radiant gothic style, exceptional example, in the south, of a sophisticated "brick and stone" architecture inspired by the art of the northern countries. Simultaneously, a rich two-colored tile pavement is installed in the church. The architectural sculpture refers to former models allowed by the order, but integrates decorative evolution of 13th century. Human and animal figure is absent. Burned in 1572, Belleperche is restored between 1598 and 1614, and then widely rebuilt from 1701 to the years 1760, in an austere classic style, without luxury or originality
Delpal, Bernard. « Être trappiste au XIXe siècle : Aiguebelle et sa filiation : 1815-1910 ». Paris 4, 1994. http://www.theses.fr/1994PA040134.
Texte intégralTrappist monks and muns belong to the Cistercian family. As sons and daughters of Saint Bernard, they observe the benedictine rule. Starting in 1815, their communities received more and more applicants. Trappism bred callings. The movement was vigorous enough to allow numeros foundings. The restauration of cenobitic and cloistered monaticism was thereby stenghened not only in France and Europe but on the other continents as well, as from the middle of the nineteenth century. Within the trappist order, the new reform congregation stands out as the most radical in its criticism of the world and of social institutions. It came out for the re-establishment of the asceticism of the monasticism of the origins and would brook no compromise with modern civilization. New reform houses thus grew toward sectarian and utopian forms, working all the while to give them real content, both on the spiritual and the temporal planes. Foundings grew up in Algeria, in the Levant and in France; everywhere that utopia can take on an exemplary character. The state was not hostile toward monks and nuns that it could push along the double avenue of utopia and usefulness. The body politic, for its part, was entirely willing to accept the trappist exception, whereas the strife with the congregations was growing. The roman church, often embarrassed by trappism, brought it gradually into the "normally". At the beginning of the twentieth century, the sometime trappists, having become "reformed strict observation cistercians", were put directly under the authority of the curia. They participated in the spiritual revisions of Christianity while at the same time bearing witness to the profound changes in cenobitic monasticism. While observation of the rule remained a fundamental, the monk no longer talked in the same way about his calling
Nouailhat, René. « Les premiers moines de Lérins : approche des conditions historiques de la régulation du christianisme dans le monachisme Gallo-romain ». Besançon, 1987. http://www.theses.fr/1987BESA1001.
Texte intégralStutzmann, Dominique. « Écrire à Fontenay : esprit cistercien et pratiques de l'écrit en Bourgogne, XIIe-XIIIe siècles ». Paris 1, 2009. http://www.theses.fr/2009PA010707.
Texte intégralSimard, Guillaume. « L'écrit comme production sociale : étude des méthodes de production et de conservation des documents rédigés à l'abbaye de La Ferté-sur-Grosne entre 1112-1199 (et au-delà) ». Master's thesis, Université Laval, 2014. http://hdl.handle.net/20.500.11794/25455.
Texte intégralThe abbey of La Ferté-sur-Grosne was built in the year 1113. As soon as it was founded, laymen from the neighboring lands seeked the monks’ friendship, whereas monks, as it happened, desired to start erecting their domain. This naturally resulted in exchanges between the two parties. On the one hand, the petty aristocracy gave lands to the monks. On the other hand, the monks offered the laymen prayers that would save their souls. The monks of La Ferté decided to write down most of the stories of how these exchanges came to be made. As of today, historians studied only the texts of those documents, which led them to grant to the written word at the abbey of La Ferté a mostly practical role, associating the action to write to a judicial or memorial purpose meant to protect the acquisition of a land against laymen’s claims. Yet, one needs not only study the contents of such texts. This paper suggests that such documents be studied from the point of view of their production and their preservation. It will study all of the documents produced between 1112 and 1199.
Dennery, Vaisman Anna. « La musique liturgique en l'abbaye de Saint Evroult d'après le Tropaire-prosaire ms. Paris, B. N. Lat. 10508 ». Paris 4, 1987. http://www.theses.fr/1987PA040201.
Texte intégralThe manuscript listed as lat. 10508 in the Paris Bibliotheque Nationale, is made up of two different works bound together in one volume : 1) a cantatorium troper-proser, written for the use of saint Évroult abbey, in Normandy, dating from the early twelfth century, and 2) a musical treatise, from the same abbey, but very probably written at one of the foundations of saint Évroult in Italy, at about the same time. The historical and codicological survey of the manuscript is followed by an introduction to the proper of saint Évroult, which attests the presence of a few ancient liturgical forms that are gradually dying out. It enables us to observe uses peculiar to Normandy, particularly, concerning the introits. The following section is devoted to the genesis, development, and appearance in Normandy, and especially in abbey, of the tropes of ordinary and of sequentias. Analysis of their prosody shows that the Kírie eléison are not the result of laying a text under already existing melismas, as in the case with the sequentias. Rather they are a form of chant in which text and music were composed at the same time. The troper-sequentiary, of undoubted Norman origin, nevertheless contains chants from various other sources, for the works of the composers and poets of the North West make up only about one - third of saint Évroult repertory. The musical notations used in the manuscript run the gamut from neumes in campo aperto to guidonian notation, from alphabetical notation to the dasian. Additions show the evolution of notation on stave. A report on the interpretation, meaning, and liturgical use of the tropes and sequentias brings the survey to a close. It might just as well have been entitled: "musical and liturgical life at the saint Évroult abbey"
Mercier, François. « Des moines dans les bois : gestions et représentations de la forêt dans les actes de l'abbaye de la Ferté-sur-Grosne de 1113 à 1178 ». Thesis, Université Laval, 2008. http://www.theses.ulaval.ca/2008/25872/25872.pdf.
Texte intégralAbadie, Stéphane. « Un temporel monastique dans l'espace médiéval gascon : l'abbaye prémontrée de la Casedieu (Gers), XIIe-XVIe s ». Thesis, Toulouse 2, 2016. http://www.theses.fr/2016TOU20006/document.
Texte intégralThe abbey of la Casedieu (ca 1135-1790) was the first monastery of the premonstratensian order in Gascony and the head of a circarie in the south of France and the north of Spain. Archeological artefacts and original documents help to partly recreate the rich and complex history of a disappeared abbey which that has founded over thirty abbeys and prioriesThe written documentation also helps to reveal an extensive network of barns called granges, founded during the 12th and 13th century, thereafter converted into settlements called bastides or converted into rented lands (from 14th century). Premonstratensian also had two priories and an intricate network of churches and mills, which continued working up until the 18th century.Study of the bastides founded by the canons also shows their capacity for economic growth : they built « abbey houses » for commercial and residential use ; they tried to stop the settlement of mendicant orders.Likewise, the adaptation of the premonstratensian to the crises at the end of the Middle Ages help to understand the role of commendatory abbots, the setting up of the military defence of the abbey or the involvement in collegiale churches, before the destructions during the Religious wars
Livres sur le sujet "Abbaye Notre-Dame (Paimpont, France)"
X, Michaud Ph. L' abbaye royale Notre-Dame des Châtelliers. Parthenay : Association Parthenay-Remparts, 1990.
Trouver le texte intégralMarie-Gérard, Dubois, Georgeon Thomas et Parc naturel régional du Perche (France), dir. L' abbaye Notre-Dame de la Trappe. [Ceton?] : Amis du Perche, 2001.
Trouver le texte intégralFoucher, Serge. Notre-Dame du Val : Abbaye cistercienne en Val-d'Oise. Saint-Ouen-l'Aumône : Valhermeil, 1998.
Trouver le texte intégralL'abbaye Notre-Dame d'Aiguebelle : L'art cistercien réinventé. Paris : Picard, 2017.
Trouver le texte intégralRené, Locatelli, Lassus François et Langrognet Jean-Louis, dir. L' Abbaye cistercienne Notre-Dame de la Grâce-Dieu, 1139-1989. Paris : Belles Lettres, 1989.
Trouver le texte intégralGarric, Jean-Michel. L' abbaye cistercienne Notre-Dame de Belleperche en Lomagne (Tarn-et-Garonne) : Son histoire. Albias : Editions le Mont du Saule, 1997.
Trouver le texte intégralBras, Annie. Bonneval, une abbaye cistercienne en Rouergue. Toulouse : Privat, 2008.
Trouver le texte intégralDoucet, Marc. Des hommes travaillés par Dieu : Histoire de l'abbaye de Belloc. Paris : Editions du Cerf, 2009.
Trouver le texte intégralDauphin, Jean-Luc. Notre-Dame de Dilo : Une abbaye au cœur du pays d'Othe, 1132-1790. [Villeneuve-sur-Yonne] : Les Amis du vieux Villeneuve, 1992.
Trouver le texte intégral(Association), Abati ar Releg, dir. Abbaye du Relecq : Colloque du 18 juin 1994. [Plounëour-Ménez, France] : Abati ar Releg, 1995.
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