Littérature scientifique sur le sujet « Christianisme – Relations – Moyen âge »
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Articles de revues sur le sujet "Christianisme – Relations – Moyen âge"
Hélary, Xavier. « Réformer l’Église au Moyen Âge ». Communio 291-292, no 1 (19 février 2024) : 31–45. http://dx.doi.org/10.3917/commun.291.0031.
Texte intégralBoulnois, Olivier. « Religions et philosophies dans le christianisme au Moyen Âge ». École pratique des hautes études. Section des sciences religieuses, no 119 (1 octobre 2012) : 211–16. http://dx.doi.org/10.4000/asr.1083.
Texte intégralBoulnois, Olivier. « Religions et philosophies dans le christianisme au Moyen Âge ». École pratique des hautes études. Section des sciences religieuses, no 120 (1 octobre 2013) : 175–86. http://dx.doi.org/10.4000/asr.1172.
Texte intégralBoulnois, Olivier. « Religions et philosophies dans le christianisme au Moyen Âge ». École pratique des hautes études. Section des sciences religieuses, no 122 (1 septembre 2015) : 313–40. http://dx.doi.org/10.4000/asr.1375.
Texte intégralBoulnois, Olivier. « Religions et philosophies dans le christianisme au Moyen Âge ». École pratique des hautes études. Section des sciences religieuses, no 123 (1 septembre 2016) : 247. http://dx.doi.org/10.4000/asr.1480.
Texte intégralBoulnois, Olivier. « Religions et philosophies dans le christianisme au Moyen Âge ». École pratique des hautes études. Section des sciences religieuses, no 124 (1 septembre 2017) : 261–70. http://dx.doi.org/10.4000/asr.1629.
Texte intégralBoulnois, Olivier. « Religions et philosophies dans le christianisme au Moyen Âge ». École pratique des hautes études. Section des sciences religieuses, no 115 (1 octobre 2008) : 263–75. http://dx.doi.org/10.4000/asr.277.
Texte intégralBoulnois, Olivier. « Religions et philosophies dans le christianisme au Moyen Âge ». École pratique des hautes études. Section des sciences religieuses, no 116 (30 novembre 2009) : 249–65. http://dx.doi.org/10.4000/asr.515.
Texte intégralBoulnois, Olivier. « Religions et philosophies dans le christianisme au Moyen Âge ». École pratique des hautes études. Section des sciences religieuses, no 117 (1 octobre 2010) : 297–316. http://dx.doi.org/10.4000/asr.853.
Texte intégralBoulnois, Olivier. « Religions et philosophies dans le christianisme au Moyen Âge ». École pratique des hautes études. Section des sciences religieuses, no 118 (1 octobre 2011) : 239–49. http://dx.doi.org/10.4000/asr.978.
Texte intégralThèses sur le sujet "Christianisme – Relations – Moyen âge"
Dahan, Gilbert. « Les intellectuels chrétiens et les Juifs au Moyen Age : polémique et relations culturelles entre chrétiens et juifs en Occident du XIIe au XIVe siècles ». Paris 1, 1987. http://www.theses.fr/1987PA010565.
Texte intégralThe condition of the jews in western europe, xiith-xivth cent. , can be caracterised by its constant degradation : numerous accusations and persecutions, to which could be added exactions from the royal power. The legal status changed as well, from roman citizenship to serfdom, as the jews became a private property. The attitude defined in canon law is ambivalent : if the church tried to keep the life of the jews and forbade forced baptisms, it enacted many decrees and undertook an active policy of mission. We can notice the same duality within the intellectual relationship between christians and jews. First, the contacts were more frequent, about biblical subjects (the critical text of the vulgate as well as the exegesis); hebrew was studied more, with the help of jews, then with converts. In the field of astronomy and medicine, the jews contributed to the transmission in western europe of the improvements of arabic science; in philosophy, the solutions given by maimonides in the conflict between arabohellenic thought and doctrines drawn from the bible were often agreed by christian theologians. However, at the same time, the controversy with judaism was growing, in oral disputations (but instead of free discussions, there were trials) as well as in literary works (contra iudaeos). The method was renewed, notably by an enlargement of the concept of auctoritas (which included then rabbinical literature, well known by some christian polemicists). The polemical themes were always the same : jews do not understand the scriptures, the truths of christianity, the errors of judaism. In the meditation of christian thinkers, we can see once more an ambivalence : some deprived the jews from their own values, whereas others asserted that, though they are guilty, the jewish people must be kept alive. But the problem seems to be often understood only at a theorical level; the image of the jews which appears in their writings is unreal, more and more caricatural, and even bearing features proceeding from popular fantasy
Mouslim, Charafeddine. « La conquête musulmane en France et ses conséquences sociales jusqu'au XIVème siècle ». Bordeaux 3, 2003. http://www.theses.fr/2003BOR30007.
Texte intégralThis research paper is concerned with the muslim presence in France during middle age, a presence that was highlighted only through a conflictual aspect, however, numerous documents underlined the fact that it was a period of mutual exchanges and coexistence between muslims, jews and christians. It is only in the 12th century that the history of this presence was revisited in order to make from the muslim or the saracen the other par excellence, so the interest to study the consequence of this presence
Salama, Abdel Aziz Mohamed. « Etude comparée des méthodes de spéculation, d'argumentation et de polémique sur les questions relatives à Dieu chez les théologiens chrétiens et musulmans du VIIe S. /1er S. Au XIIIe S. /VIIe S ». Lyon 3, 2001. http://www.theses.fr/2001LYO31003.
Texte intégralDumézil, Bruno. « Conversion et liberté dans les royaumes barbares d'Occident de l'Edit de Théodose à la conquête arabe ». Paris 4, 2003. http://www.theses.fr/2003PA040209.
Texte intégralIn the Fifth Century, the end of the Western Empire and the coming of the barbarian people, arian or pagan ones, produced important changes in conversion methods. Civil politics of coercion known during the Empire disappeared, and conversion came back into the hand of bishops. Violence decreased or mutated. But the barbarian kings, dealing about the new problems of their people, were seduced by the principle of forced conversion. For a time, the question of the use of legal violence opposed kings and bishops. But compromises were found to give a definition of the "secular arm". Meanwhile, aristocracy and monks worked to create a social pressure in favour of the Christian religion and so, the last pagan and heretic had to choose quickly between baptism or disappearance
Maillard, Clara. « Les papes et le Maghreb aux XIIIème et XIVème siècles, étude des lettres pontificales de 1199 à 1419 ». Nantes, 2011. http://www.theses.fr/2011NANT3042.
Texte intégralThe pontiffs had to keep contact with the Arab-Muslim world, the Eastern part naturally - Egypt and Middle East - but also the Western one - Spain and Maghrib -. That is why Innocent III was, as soon as 1199, in contact with "Miramolin, king of Morocco ". When decades later, in 1233 and 1235, Grégoire IX decided to write to the Muslim sovereigns, he sent letters to the monarchs of Bagdad, Damascus, to the Seldjoukids of Rūm as well as to "Miramolin" of Morocco and to the King of Tunis. As his eminent predecessor, he did not forget Maghrib. About two hundred and one letters, written during XIIIth and XIVth centuries and for the greater part registered in the registers of the Vatican Secret Archives, help to enlighten the position of the Holy See in regards to the Maghrib. The popes supported the attempts of expansion of the Christianity in North Africa (by preaching and crusading) but that was not their only concern. They also cared for the Christians who were still living in Maghrib : traders, mercenaries and captives. The papacy had to reconcile these two aspects and had to adapt to the reality of the life of these communities in Muslim North Africa. It was informed of different kinds of events which were taking place in the kingdoms of North Africa, especially those of Marrakesh and Tunis. To bring their politics to a successful conclusion and keep links with the Christians living in distant land, the popes kept in contact with both Christian and Muslim sovereigns, writing letters, sending messengers through the Mediterranean Sea, supporting the works of the monks in this continent and establishing a bishopric in Marrakesh
Aillet, Cyrille. « Les Mozarabes : christianisme et arabisation en Al-Andalus (IXe-XIIe siècle) ». Paris 8, 2005. http://www.theses.fr/2005PA083706.
Texte intégralThis thesis deals with the history of arabized Christianism in al-Andalus and the Iberic Peninsula between the IXth and XIIIth century. After 850, Cordoba became the cradle of this cultural interference process. Far from being doomed to decline, the al-Andalus Christians have then shaped a culture based on three models : Visigothic, Islamic, and Eastern Christian. The Mozarab situation, stamped by the influence of Arabic culture on Hispanic Christianism, is not limited the sole Islamic territory since al-Andalus Christians immigration scattered genuine arabized diasporas in the North Christian kingdoms. The Mozarabic situation conveys the ascendancy of Islam on Iberic Christianism until the XIth century. In the XIIth century, the al-Andalus Christians expulsion forced the Mozarabs to an exile in the North where they were rapidly assimilated by communities now looking exclusively towards a Latin model
Guénolé, Agnès. « Les peuples païens et l'expansion des états chrétiens au nord-est de l'Europe : discours et politique (fin Xe - début XIVe siècle) ». Poitiers, 2011. http://www.theses.fr/2011POIT5029.
Texte intégralThe movements of German and Scandinavian expansion in the East of Europe are studied with a corpus of chronicles and histories, as well as hagiographic, liturgical and diplomatic texts between the end of 10th. Century and the beginning of 14th. C. The aim of the conversion of pagans often determined the dominion of natives and the control of new territories. The study is confined in particular to Slavic regions (Mecklenburg, Pomerania), to the territory of the Finn (Finland), and to Prussia and Lithuania. The progression of the Christian West took various forms and involved a competition in the general movement itself. We explain the part playing by the Empire and the German Order as well as by the Christian kingdoms of Denmark and Sweden. The ideological context of crusades in Latin East influenced the actors of the offensive in the Baltic region; these, but only some of them, developed an ideology which was drawing from the holy war, a war which was sanctifying men. These protagonists strengthened, in particular cases of the expansion, the theory of the Defense of the faith for which the threat of pagans was amplified. We wonder about the understanding of this military history, and about the place of heathen and neophyte peoples in Christian thought. The confrontation had a cultural dimension too. The coexistence in Baltic space of the very heterogeneous peoples in a long time had left its imprint. The writing of Christian history was changed. Henceforth, the narrative about pagans, when these were becoming definitively converts, the narrative of the end of a world, was integrated as well in History
Jourdan, François. « La mort du messie en croix dans les églises araméennes et sa relation à l'islam jusqu'à l'arrivée des mongols en 1258 ». Paris 4, 1988. http://www.theses.fr/1988PA040067.
Texte intégralIs the fact of muslims denying the messiah's death on the cross definitely irremediable and what does it mean? The fact of his crucifixion constitutes the kernel of gospels and the heart of liturgy in the aramean churches, in spite of the exhausting and overrunning christological quarrels. Hadith and commentators deny this fact, whereas the Qour'an does not reproach the christians for attesting it, but the jews for thinking that they have got the better of "isa through his crucifixion. It is mostly religious and political christianity which is the basis of muslim's position, as they have another vision of the same god. However, Islam might admit the fact some day, provided that christians and muslims would really accept god's non-violence through the cross, in the same way as nestorians and Francis of Assisi, Charles de Foucault, Massignon or Gandhi have been able to understand it
Delacroix-Besnier, Claudine. « Les Dominicains et la Chrétienté grecque aux quatorzième et quinzième siècles ». Paris 10, 1995. http://www.theses.fr/1994PA100214.
Texte intégralThe Dominicans were great agents of a pontifical policy aiming at the end of the Greek schism. The preachers were diplomats negotiating with the oriental sovereigns. They were involved in the process which ended with the settlement of self-governing principalities, for example Ruthenia and Moldavia. But their apostolate led them to an opening out to native cultures. In Italian settlements, they mainly carried on their ministry among catholic communities. Mother countries did not tolerate the missionaries' proselytism and strictly controlled local churches. The main purpose of local officers was indeed social peace. This policy resulted in a peaceful cohabitation of all the religious communities and the melting of upper classes. In other countries, the Dominican proselytism was exerted among upper elites. It brought about both several conversions to the catholic faith among members of the byzantine court and holding of the council of Florence (1439). The heart of the mission was the sudium
Barabino, Victor. « Des guerriers d’Odin aux chevaliers du Christ : la relation combattant/divinité au prisme de la christianisation dans la diaspora scandinave médiévale, IXe-XIVe siècle ». Electronic Thesis or Diss., Normandie, 2023. http://www.theses.fr/2023NORMC027.
Texte intégralThe aim of this thesis is to study the representations of the relationship between fighters and their gods within the Scandinavian diaspora at the time of the official adoption of Christianity by the emerging Scandinavian monarchies. It examines the transition from a polytheistic to a Christian framework in these representations, in the light of Scandinavian and non-Scandinavian textual sources, as well as archaeological evidence. The study first looks at the representation of the conversion of fighters to Christianity, to show how warriors and warlords gradually made their martial activities part of a devotion to the Christian god. The thesis then examines the various categories of deity with which warriors developed a relationship, whether they be male deities, female deities, or intermediary supernatural figures (heroes, saints). Finally, the interactions between the fighters and the gods that take place directly on the battlefield are studied, from the point of view of the materiality of combat, its proceedings, and its eschatological outcome. By focusing on the cultural transfers that took place within the Scandinavian diaspora, this thesis suggests that the change of religion profoundly altered the relationship that fighters had with the sphere of the divine, leading to the emergence in Scandinavia of the idea of a war waged in the name of God
Livres sur le sujet "Christianisme – Relations – Moyen âge"
Exclusion et tolérance : Chrétiens et juifs du Moyen Âge à l'ère des lumières. Paris : Lieu commun, 1987.
Trouver le texte intégralDucellier, Alain. Chrétiens d'Orient et Islam au Moyen Age, VIIe-XVe siècle. Paris : A. Colin, 1996.
Trouver le texte intégralVannier, Marie-Anne, dir. Judaïsme et christianisme au Moyen Âge. Turnhout, Belgium : Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.jaoc-eb.5.117086.
Texte intégralPaul, Jacques. Le christianisme occidental au moyen âge : IVe-XVe siècle. Paris : Colin, 2004.
Trouver le texte intégralLe christianisme occidental au moyen âge : IVe-XVe siècle. Paris : Colin, 2004.
Trouver le texte intégralSaracens : Islam in the medieval European imagination. New York : Columbia University Press, 2002.
Trouver le texte intégralL'image miraculeuse dans le christianisme occidental : Moyen Âge-Temps modernes. Tours, France : Presses universitaires François-Rabelais, 2020.
Trouver le texte intégralL'Islam au carrefour des civilisations médiévales. Paris : PUPS, 2012.
Trouver le texte intégralL'amour au Moyen âge : La chair, le sexe et le sentiment ; Le plaisir au Moyen âge. Paris : Éd. France loisirs, 2012.
Trouver le texte intégralPelikan, Jaroslav Jan. L' esprit du christianisme oriental, 600-1700. Paris : Presses universitaires de France, 1994.
Trouver le texte intégralChapitres de livres sur le sujet "Christianisme – Relations – Moyen âge"
Yuval, Israël J. « La matsa de Pessach et l’hostie de Pâques au Moyen Âge : Relations reconsiderées ». Dans JAOC Judaïsme antique et origines du christianisme, 79–92. Turnhout, Belgium : Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.jaoc-eb.5.117476.
Texte intégralBrague, Rémi. « Y a-t-il eu au Moyen Âge un dialogue entre l’islam et le christianisme ? » Dans Les relations culturelles entre chrétiens et musulmans au Moyen Age, 15–30. Turnhout : Brepols Publishers, 2005. http://dx.doi.org/10.1484/m.rme-eb.3.983.
Texte intégralIogna-Prat, Dominique. « Préparer l’au-delà, gérer l’ici-bas : les élites ecclésiastiques, la richesse et l’économie du christianisme (perspectives de travail) ». Dans Haut Moyen Âge, 59–70. Turnhout : Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.hama-eb.3.4659.
Texte intégralHadas-Lebel, Mireille. « Entre judaïsme et christianisme. La frontière des textes ». Dans Textes et Etudes du Moyen Âge, 693–702. Turnhout : Brepols Publishers, 2006. http://dx.doi.org/10.1484/m.tema-eb.4.00273.
Texte intégralBauduin, Pierre. « La papauté, les Vikings et les relations anglo-normandes : autour du traité de 991 ». Dans Haut Moyen Âge, 197–210. Turnhout : Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.hama-eb.1.100898.
Texte intégralJarousseau, Guy. « Relations et ruptures au sein du courant réformateur monastique du Val de Loire et ses marges (vers 950-vers 1050) ». Dans Haut Moyen Âge, 181–210. Turnhout, Belgium : Brepols Publishers, 2023. http://dx.doi.org/10.1484/m.hama-eb.5.131319.
Texte intégralPereira da Silva, José Filipe. « Conceptual relations in Hugh of St. Victor's thought ». Dans Textes et Etudes du Moyen Âge, 73–86. Turnhout : Brepols Publishers, 2006. http://dx.doi.org/10.1484/m.tema-eb.4.00235.
Texte intégralBoudet, Jean-Patrice. « Prévision de l'avenir et connaissance du passé : les relations entre astrologie et histoire à la fin du Moyen Age ». Dans Textes et Etudes du Moyen Âge, 299–312. Turnhout : Brepols Publishers, 1995. http://dx.doi.org/10.1484/m.tema-eb.4.00443.
Texte intégralDulaey, Martine. « Les relations entre Lérins et Marseille : Eucher et Cassien ». Dans Lérins, une île sainte de l’Antiquité au Moyen Âge, 63–82. Turnhout : Brepols Publishers, 2009. http://dx.doi.org/10.1484/m.cem-eb.3.1552.
Texte intégralVerbij-Schillings, Jeanne. « Les Relations entre femmes et livres : essai d’une typologie à partir de la Bibliotheca Neerlandica Manuscripta ». Dans Livres et lectures de femmes en Europe entre moyen âge et renaissance, 163–74. Turnhout : Brepols Publishers, 2007. http://dx.doi.org/10.1484/m.stpmsbh-eb.3.2383.
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