Littérature scientifique sur le sujet « Orthodoxes (Église orthodoxe) »
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Articles de revues sur le sujet "Orthodoxes (Église orthodoxe)"
Gonneau, Pierre. « Monachisme et Diffusion de la Foi dans la Russie Moscovite (14e-16e Siècle) ». Annales. Histoire, Sciences Sociales 51, no 2 (avril 1996) : 463–89. http://dx.doi.org/10.3406/ahess.1996.410857.
Texte intégralNikitin, Awgoestin. « Russisch-Hollandse Betrekkingen ». Het Christelijk Oosten 41, no 2 (12 novembre 1989) : 94–114. http://dx.doi.org/10.1163/29497663-04102003.
Texte intégralSannikov, Sergiy. « Orthodox Christian Renewal Movements in Eastern Europe ». European Journal of Theology 28, no 1 (1 décembre 2020) : 92–94. http://dx.doi.org/10.5117/ejt2019.1.019.sann.
Texte intégralTomoioagă, Florin Toader. « The Relationship Between the Orthodox Church and the Greek Catholic Church in Romania – An Overview of the Communist and Post-communist Period ». Studia Universitatis Babeș-Bolyai Theologia Catholica 66, no 1-2 (15 décembre 2021) : 169–82. http://dx.doi.org/10.24193/theol.cath.2021.08.
Texte intégralBjelajac, Branko. « Mission in Central and Eastern Europe : Realities, Perspectives, Trends ». European Journal of Theology 28, no 2 (1 décembre 2020) : 178–81. http://dx.doi.org/10.5117/ejt2019.2.010.bjel.
Texte intégrald’Aloisio, Christophe. « Le « grand concile panorthodoxe » ». Études Juin, no 6 (24 mai 2016) : 65–78. http://dx.doi.org/10.3917/etu.4228.0065.
Texte intégralNaett Vidovic, Julija. « Retour critique sur l’« Addendum orthodoxe » du document du COE ». Revue d'éthique et de théologie morale N° 323, no 3 (13 juin 2024) : 31–43. http://dx.doi.org/10.3917/retm.3234.0031.
Texte intégralKovalskaya, Kristina. « Une Église orthodoxe face aux chiffres ». Archives de sciences sociales des religions, no 195 (3 décembre 2021) : 185–204. http://dx.doi.org/10.4000/assr.59722.
Texte intégralMayeur-Jaouen, Catherine. « Abûnâ Yassâ, un pèlerinage copte-orthodoxe de Haute-Égypte face aux catholiques et aux musulmans ». Chronos 18 (15 avril 2019) : 109–28. http://dx.doi.org/10.31377/chr.v18i0.466.
Texte intégralDérens, Jean-Arnault, et Laurent Geslin. « Tempête sur les églises orthodoxes ». Revue du Crieur N° 21, no 2 (11 octobre 2022) : 50–67. http://dx.doi.org/10.3917/crieu.021.0050.
Texte intégralThèses sur le sujet "Orthodoxes (Église orthodoxe)"
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.
Texte intégralThe 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.
Texte intégralThis 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.
Texte intégralThe 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.
Texte intégralOf 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.
Texte intégralThe 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.
Texte intégralThe 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.
Texte intégralThe 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.
Texte intégralCyril 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.
Texte intégralLe 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.
Texte intégralThe 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
Livres sur le sujet "Orthodoxes (Église orthodoxe)"
Larchet, Jean-Claude. Le Starets Serge. Paris : Cerf, 2004.
Trouver le texte intégralOrthodox identities in western Europe : Migration, settlement, and innovation. Farnham, Surrey : Ashgate, 2014.
Trouver le texte intégralment, Olivier Cle. L' église orthodoxe. 5e éd. Paris : Presses universitaires de France, 1995.
Trouver le texte intégralGeorge, Nicozisin. The Sacraments of the Orthodox Church. Massachusetts : Greek Orthodox Archdiocese of America, 2002.
Trouver le texte intégralMeyendorff, John. The Orthodox Church : Its past and its role in the world today. 4e éd. Crestwood, N.Y : St. Vladimir's Seminary Press, 1996.
Trouver le texte intégralStăniloae, Dumitru. Orthodoxe Dogmatik. Zürich : Benziger, 1985.
Trouver le texte intégralWillert, Trine Stauning, et Lina Molokotos-Liederman. Innovation in the Christian Orthodox tradition ? : The question of change in Greek Orthodox thought and practice. Farnham, Surrey, England : Ashgate, 2012.
Trouver le texte intégral1927-, Calvez Jean-Yves, et Krassikov Anatole, dir. Église et société : Un dialogue orthodoxe russe - catholique romain. Paris : Éditions du Cerf, 1998.
Trouver le texte intégralRomanchuk, Robert. Byzantine hermeneutics and pedagogy in the Russian north : Monks and masters at the Kirillo-Belozerskii Monastery, 1397-1501. Toronto : University of Toronto Press, 2007.
Trouver le texte intégral1956-, Tataryn Myroslaw I., et Skira Jaroslav Z, dir. Windows to the east : Eastern Christians in a dialogue of charity. Ottawa : Novalis, 2001.
Trouver le texte intégralChapitres de livres sur le sujet "Orthodoxes (Église orthodoxe)"
Renaudin, D. Paul. « Les Églises Orientales « Orthodoxes » Et Le Protestantisme ». Dans Revue de l’Orient Chrétien (1896-1946), sous la direction de René Graffin, 565–80. Piscataway, NJ, USA : Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463220693-039.
Texte intégralAnastassiadis, Anastassios. « Chapitre II – Une monopolisation impossible : église et ressource religieuse ». Dans La réforme orthodoxe, 63–77. École française d’Athènes, 2020. http://dx.doi.org/10.4000/books.efa.13240.
Texte intégralAnastassiadis, Anastassios. « État et Église durant le long xixe siècle grec (1828-1930) ». Dans La réforme orthodoxe. École française d’Athènes, 2020. http://dx.doi.org/10.4000/books.efa.13218.
Texte intégralPirivatrić, Srđan. « The autocephalous Orthodox Archbishopric of Serbia ». Dans Autocéphalies. L’exercice de l’indépendance dans les Églises slaves orientales, 179–207. Publications de l’École française de Rome, 2021. http://dx.doi.org/10.4000/books.efr.11792.
Texte intégralPnevmatikakis, Vassilis. « POURQUOI EST-IL SI DIFFICILE D’AVOIR UNE ÉGLISE ORTHODOXE UNIFIÉE DANS LA DIASPORA ? » Dans Eastern and Oriental Christianity in the Diaspora, 155–70. Peeters Publishers, 2020. http://dx.doi.org/10.2307/j.ctv1q26p6t.8.
Texte intégralEdelby, Nagi. « BALAMAND ET LES ÉGLISES ORIENTALES : ». Dans The Catholic Church and its Orthodox Sister Churches Twenty-Five Years after Balamand, 211–26. Peeters Publishers, 2022. http://dx.doi.org/10.2307/j.ctv2zx9p71.15.
Texte intégralMiltos, Amphilochios. « ÉGLISES SŒURS OU UNA ECCLESIA ? » Dans The Catholic Church and its Orthodox Sister Churches Twenty-Five Years after Balamand, 77–88. Peeters Publishers, 2022. http://dx.doi.org/10.2307/j.ctv2zx9p71.7.
Texte intégralGrigoriță, Georgică. « L’autocéphalie dans l’Église orthodoxe : les réalités ecclésiales du XXe siècle. Une analyse canonique ». Dans Autocéphalies. L’exercice de l’indépendance dans les Églises slaves orientales, 543–80. Publications de l’École française de Rome, 2021. http://dx.doi.org/10.4000/books.efr.12443.
Texte intégralGelez, Philippe. « La négociation politique du statut canonique de l’Église orthodoxe en Bosnie-Herzégovine, 1878-1918 ». Dans Autocéphalies. L’exercice de l’indépendance dans les Églises slaves orientales, 373–89. Publications de l’École française de Rome, 2021. http://dx.doi.org/10.4000/books.efr.12078.
Texte intégralPettinaroli, Laura. « L’autocéphalie en guerre froide : tensions interconfessionnelles et réflexion sur l’unité à la conférence inter-orthodoxe de Moscou de 1948 ». Dans Autocéphalies. L’exercice de l’indépendance dans les Églises slaves orientales, 469–94. Publications de l’École française de Rome, 2021. http://dx.doi.org/10.4000/books.efr.12253.
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