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1
Kowalski, Piotr, e Pierre Musso. "Interview de Piotr Kowalski réalisée par Pierre Musso, mardi 18 mai 1993, à Montrouge". Quaderni 21, n. 1 (1993): 95–107. http://dx.doi.org/10.3406/quad.1993.1042.
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Crișan, Alexandru-Marius. "Pierre Claverie: Decolonising Mission". Religions 13, n. 3 (24 febbraio 2022): 197. http://dx.doi.org/10.3390/rel13030197.
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In the early 1980s, the Catholic Church in Algeria was experiencing upheaval, having been depopulated almost overnight when the great majority of Catholic Christians had left the country and resettled in France or elsewhere after the Algerian proclamation of independence two decades earlier. The remaining Christians were regarded not only as a reduced minority but mostly as a reminding symbol of an era of political and religious colonization. The Church in Algeria was in need of a deep reflection to find a new reason for its presence in this totally new context. A man of faith, capable of illuminating this reflection was Pierre Lucien Claverie, a Dominican friar and bishop of Oran between 1981–1996, who tried to lead the perception of the Church in Algeria from notions such as colonisation or proselytism, to notions such as otherness and plurality in an attempt to liberate the act of mission from any aggressive tendency or colonial roots. Claverie’s writings show that he did not shape the concept of mission only on a theological or social level but responded to the needs of his Church through his spiritual experiences and monastic background.
3
Warolin, Christian. "Trois mariages et deux enterrements au XVIIe siècle : Messance Montrouge et ses trois époux apothicaires : Jehan Gamare, Gilles Renoir et Pierre Guymier". Revue d'histoire de la pharmacie 88, n. 326 (2000): 237–52. http://dx.doi.org/10.3406/pharm.2000.5087.
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Warolin, Christian. "Trois mariages et deux enterrements au XVIIe siècle : Messance Montrouge et ses trois époux : Jehan Gamare, Gilles Renoir et Pierre Guymier (suite)". Revue d'histoire de la pharmacie 89, n. 329 (2001): 63–69. http://dx.doi.org/10.3406/pharm.2001.5184.
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Caspistegui, Francisco Javier. "Le Goff, Jacques y Vernant, Jean-Pierre, Dialogue sur l’histoire. Entretiens avec Emmanuel Laurentin, Montrouge, Batard, 2014. 91 pp. ISBN: 9782227478697. 8,30€". Memoria y Civilización 18 (17 dicembre 2015): 227–29. http://dx.doi.org/10.15581/001.18.3560.
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BLOEDOW, TIMOTHY. "PIERRE VIRET: A PASTOR AND ETHICIST FOR THE TWENTY-FIRST CENTURY". CURRENT DEBATES IN REFORMED THEOLOGY: PRACTICE 4, n. 2 (22 ottobre 2018): 181–99. http://dx.doi.org/10.35285/ucc4.2.2018.art12.
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Pierre Viret was a Swiss Reformation leader who worked alongside John Calvin, William Farel, and Theodore Beza, but he is less well known in the English-speaking world. Viret brought his distinctive contributions to the Protestant Reformation as a pastor and an ethicist. These contributions in life and doctrine need to be rediscovered for a more robust reformational church today. This article considers Viret’s credentials as a Reformer. It then explores various areas in which Viret applied his distinctively biblical ethic, particularly respecting the role of the magistrate and the relation between church and state. His biblical worldview is comprehensive in breadth and depth. His example is very accessible to Christians wanting to follow in his footsteps.
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Syofiadisna, Panji. "MAKNA TIGA IKON GAJAH DI DALAM GEREJA SAINT PIERRE AULNAY PRANCIS". KALPATARU 29, n. 1 (16 luglio 2020): 51–64. http://dx.doi.org/10.24832/kpt.v29i1.739.
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Abstract. Saint Pierre Aulnay Church is a Romanic-style church (Romanesque) that was built in the 12th century and is located in the Aquitaine Region, France. In this church, there are three elephant icons in the capital columns section. At the top of the icon, there is also an inscription in Roman that reads "HI SVNT ELEPHANTES" which means "this is an elephant-elephant". This unique sentence and elephant icon is not found in other Romanic-style churches in France. Elephants are not native to Europe, but elephant icons are produced in European (French) churches. During Medieval, some churches were found to have icons of animals or mythological creatures that were placed in several parts of the church. The icons of the animals are connected with the character of Jesus and are called bestiaries. The problem that will be answered in this research is what is the meaning contained in the elephant icon with the words "HI SVNT ELEPHANTES". The review in this study is the history of iconography and emphasizes the themes, concepts, styles, and meanings of icons. The theory used to analyze the problem put forward is the iconography and iconology of Erwin Panofsky. The results of this interpretation will be compared with the meaning of elephants in the archipelago at the same time.
Keywords: Bestiary, Church of Saint Pierre Aulnay, Elephant Icon, Medieval, French, Physiologus, Jesus
Abstrak. Gereja Saint Pierre Aulnay adalah gereja bergaya Romanik (Romanesque) yang dibangun pada abad ke-12 dan terletak di Region Aquitaine, Prancis. Di dalam gereja ini terdapat tiga ikon gajah pada bagian capital columns. Pada bagian atas ikon terdapat pula inskripsi dalam bahasa Romawi yang bertuliskan “HI SVNT ELEPHANTES” yang artinya “ini adalah gajah-gajah”. Uniknya kalimat dan ikon gajah ini tidak ditemukan pada gereja bergaya Romanik lain di Prancis. Gajah bukan hewan asli Eropa namun ikon gajah diproduksi di gereja Eropa (Prancis). Pada masa Medieval memang didapati sejumlah gereja memiliki ikon-ikon hewan atau makhluk mitologi yang ditempatkan pada beberapa bagian gereja. Ikon dari hewan-hewan itu terhubung dengan karakter Yesus dan dinamakan bestiary. Masalah yang akan dijawab pada penelitian ini yaitu apa makna yang terkandung pada ikon gajah dengan tulisan “HI SVNT ELEPHANTES”. Tinjauan dalam penelitian ini bersifat sejarah ikonografi dan ditekankan pada tema, konsep, gaya, serta makna dari ikon. Teori yang dipakai untuk menganalisis masalah yang dikemukakan adalah ikonografi dan ikonologi dari Erwin Panofsky. Hasil dari pemaknaan ini akan dibandingkan dengan makna gajah di nusantara pada masa yang sama.
Kata kunci: Bestiary, Gereja Saint Pierre Aulnay, Ikon Gajah, Medieval, Physiologus, Yesus
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Hellwig, Monika K. "An Evolving Vision of the Church". Horizons 34, n. 1 (2007): 96–100. http://dx.doi.org/10.1017/s0360966900003959.
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Editor's note: In memory of Monika Hellwig (1929–2005), beloved colleague and friend of the College Theology Society, Horizons is pleased to be able to publish the following talk which she presented as part of the consultation on “Faith Narratives” at the CTS convention in June 2005, only a few months before her death. Part reminiscence, part theological reflection on Vatican II, part diagnosis of the present state of the church, her reflections give witness not only to the love she had for the church but also to her lively and incisive theological intellect. We wish to thank Pierre Hegy (Adelphi University) for bringing the essay to our attention, and Dr. E. Jane Stirniman, Hellwig's literary executor, for giving us permission to publish it.
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Talar, CJT. "Creating Critical Distance: Pierre Batiffol and Alfred Loisy on the Church". Downside Review 137, n. 1 (24 agosto 2018): 14–24. http://dx.doi.org/10.1177/0012580618795084.
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Alfred Loisy’s L’Évangile et l’Église (1902), followed by his even more controversial Autour d’un petit livre (1903), brought into the open tensions that had been festering within the Catholic biblical movement over the preceding years. “Progressives” such as Lagrange and his close ally Pierre Batiffol had, on one hand, to defend in principle a legitimate use of criticism, and on the other to distinguish that use from the corrosive effects of its employ by Loisy. Divergent approaches to the use of criticism and its relation to theology surfaced in their respective approaches to the kingdom of God in the preaching and teaching of Jesus, and the Church that developed out of his ministry. Given the centrality of ecclesiology at Vatican II, the question of that relationship resurfaced, albeit on a different footing and possibilities for resolution.
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Hage, Ghassan. "Pierre Bourdieu in the nineties: Between the church and the atelier". Theory and Society 23, n. 3 (giugno 1994): 419–40. http://dx.doi.org/10.1007/bf00993837.
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Goran, Vasily P. "Pierre Bourdin against Rene Descartes: Statement of Incompatibility of Positions". Siberian Journal of Philosophy 18, n. 1 (2020): 142–54. http://dx.doi.org/10.25205/2541-7517-2020-18-1-142-154.
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The paper offers an analysis of the argument of priest P. Bourdin in his actual discussion with the philosopher R. Descartes, initiated by the response of this priest to the philosophical treatise “Meditations on the first philosophy...”. The paper also provides a historical and philosophical assessment of their positions. Particular attention is paid to the fact that Bourdin very persistently tried to clarify the conceptual basis on which Descartes rests his decision to consider the mind of a person incorporeal. In addition, Descartes considered the mind isolated from the body and independent of it so completely as to recognize it continuing to exist even after the death of the body. Since, according to Bourdin, Descartes’ efforts did not have a convincing positive result, the priest rejected this concept of the philosopher and the isolation of the mind from the body, and the immortality of the mind. This position of the church hierarch cannot but be recognized as materialistic. As a result, the paradox of the situation is established. On the question of the relationship between a person’s body and soul, the church hierarch essentially upholds a materialistic position, and one of the largest natural scientists of that time has a religiously idealistic idea of the immortality of the human soul.
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Grumett, David. "Church, World and Christ in Teilhard de Chardin". Ecclesiology 1, n. 1 (2004): 87–103. http://dx.doi.org/10.1177/174413660400100105.
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AbstractIn the cosmology and theology of Pierre Teilhard de Chardin, the Church has not often been considered to possess any significant function. In fact, Teilhard devotes considerable attention to several key ecclesiological questions. Fundamental to the Christian mission of the conversion of the world to Christ is an incarnational theology of the conversion of the Church to the world. This requires the Church to accept the modern world as currently and contingently constituted. The Church spiritually transforms the materiality of the world in its sacraments and through the practical works of its members. It provides the physical means of the convergence of the world towards its final unity, and for this reason calls its members to obedience, despite its imperfections. Catholicism has the potential to bring all Christians to unity in a self-transforming ecumenism that could also encompass other faiths.
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Fitzer, Joseph. "1789: The French Revolution and the Church. Claude Geffré , Jean-Pierre Jossua". Journal of Religion 70, n. 4 (ottobre 1990): 634–35. http://dx.doi.org/10.1086/488489.
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Gouvêa Neto, Ana Luíza. "MULHERES DA ASSEMBLEIA DE DEUS: MODELOS IDEAIS?" Revista Caminhos - Revista de Ciências da Religião 17, n. 1 (29 marzo 2019): 334. http://dx.doi.org/10.18224/cam.v17i1.6998.
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O presente artigo tem como objetivo traçar reflexões acerca da autorrepresentação feminina e os discursos normatizadores difundidos pela igreja Assembleia de Deus. Para tanto, serão trabalhadas duas entrevistas realizadas com mulheres assembleianas, frequentadoras da Assembleia de Deus – Missões, igreja situada na cidade de Juiz de Fora – Minas Gerais. O propósito é pensar a partir de conceitos fundamentais tanto em Pierre Bourdieu, quanto em Judith Butler, na expectativa de desvelar as continuidades e descontinuidades entre o discurso regulador oficial e a construção das identidades femininas – suas agências, concepções.
WOMEN IN THE ASSEMBLY OF GOD: IDEAL MODELS?
This paper aims to investigate the self- representation of women and normative discourses disseminated by the church named Assembly of God. Therefore two interviews conducted with women attending the Assembly of God - Missions, a church located in the city of Juiz de Fora - Minas Gerais, will be analyzed. The purpose is to reflect on Pierre Bourdieu and Judith Butler’s key concepts in order to reveal the continuities and discontinuities underlying the official regulatory discourse and the construction of female identities - their agencies and conceptions.
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Gegenava, Dimitry. "The 2003 draft Agreement between the Holy See and Georgia and future prospects for cooperation". Studia z Prawa Wyznaniowego 26 (20 dicembre 2023): 133–46. http://dx.doi.org/10.31743/spw.16494.
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In 2002, Georgia and the Georgian Apostolic Autocephalic Orthodox Church signed the Constitutional Agreement, which established a new legal model of the state–church relationship. After this event, Georgia and the Holy See drafted a special agreement that was supposed to be signed in September 2003. It was intended to give legal guarantees to the Catholic Church and Catholic believers. Vatican Secretary for Relations with States Jean-Louis Pierre Tauran arrived in Georgia on 18 September to sign the agreement, but at the last minute, the president of Georgia decided not to finalise the process. This draft was not known to society, and even researchers did not have access to the text. This article overviews that document and tries to analyse the perspectives of a future agreement between Georgia and the Holy See.
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Schnitker, Harry. "Multiple memories: Pierre de Vaux’s Vie de Sainte Colette, Burgundy and the Church". Publications du Centre Européen d'Etudes Bourguignonnes 52 (gennaio 2012): 149–62. http://dx.doi.org/10.1484/j.pceeb.5.100784.
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Weber, Walter. "Das Herz von Frédéric de Wangen, Bischof von Basel, 1776-1782". Gesnerus 53, n. 1-2 (27 novembre 1996): 15–26. http://dx.doi.org/10.1163/22977953-0530102003.
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leaden heart-shaped case with the year 1782 engraved, was found in the church St. Pierre in Porrentruy, Switzerland. It contained a preserved heart. Preservation had been obtained with vegetable materials and was such that microscopic and electron-microscopic preparations could be made. Tt was the heart of the bishop of Basel, Frédéric de Wangen. The heart is studied anatomically, and the historical background of the find is presented.
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Wojda, Jacek. "AUX FONDEMENTS DE L’INSTITUTION ECCLÉSIALE: LA POSITION DE SAINT PIERRE PARMI LES APÔTRES (MT 16, 13–20) ET SON RETENTISSEMENT Á L’ÉPOQUE APOSTOLIQUE ET PATRISTIQUE". Civitas et Lex 9, n. 1 (31 marzo 2016): 91–105. http://dx.doi.org/10.31648/cetl.2298.
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Big activity passed Popes, with the least Francis Bergoglio, is a question about receptiontheir lives and action, especially in times of modern medium broadcasting. Sometimes presentedcontent could be treated as sensation, and their receptiveness deprived of profound historical andtheological meaning. This article depends of beginnings of the Church, when it started to organizeitself, with well known historically-theological arguments. Peter confessed Jesus as the Christ andgot special place among Apostles. His role matures in young Church community, which is escapingfrom Jewish religion.Peter tramps the way from Jerusalem thru Antioch to Rome, confirming his appointing to thefirst among Apostles and to being Rock in the Church. Nascent Rome Church keeps this specialPeter’s succession. Clement, bishop of Rome, shows his prerogatives as a successor of Peter. Later,bishop of Cartagena, Cyprian, confirms special role both Peter and each bishop of Rome amongother bishops. He also was finding appropriate role for each of them. Church institution, basedon Peter and Apostles persists and shows truth of the beginnings and faithfulness to them innowadays papacy.Methodological elements Presented in the introduction let for the lecture of Gospel and patristictexts without positivistic prejudices presented in old literature of the subject.
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Martínez-Fernández, Luis. "The Sword and the Crucifix: Church-State Relations and Nationality in the Nineteenth-Century Dominican Republic". Latin American Research Review 30, n. 1 (1995): 69–93. http://dx.doi.org/10.1017/s0023879100017179.
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Like the precarious colonial state demeaningly referred to as “España la Boba,” the Dominican Catholic Church of the late eighteenth and early nineteenth centuries endured the Caribbean ramifications of the French Revolution and the Napoleonic wars. This onslaught included the cession of Santo Domingo to France in 1795, the protracted and bloody revolution in St. Domingue, disruptions in international trade, and invasions by Haiti in 1801 and 1805. Both the colonial state and the colonial church were further undermined by the declaration of Dominican independence in December 1821. Only weeks into Dominican independence, twelve thousand troops under the command of Haitian President Jean-Pierre Boyer invaded the eastern part of the island, fulfilling the long-held Haitian goal of unifying the island under Haitian rule. Although considerably weakened, the Dominican church survived as the single truly national institution in the sense that it retained influence throughout the Dominican territory. The church was also national in providing a central element in Dominican elite culture: fervent Catholicism. Thus it was not coincidental that clerics gravitated to the heart of the Dominican struggle for liberation and that the church continued to play a major role in defining political alignments during the forty years following Dominican independence.
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Persidok, Andrzej. "Western Sophiology? The "Eternal Feminine” in the Thought of Henri de Lubac". Verbum Vitae 37, n. 2 (26 giugno 2020): 327–45. http://dx.doi.org/10.31743/vv.5344.
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The study is dedicated to the Mariology and ecclesiology of Henri de Lubac. It analyzes the works in which de Lubac emphasizes the unity of these two fields of theology, referring primarily to the Fathers of the Church and to the thought of Pierre Teilhard de Chardin. This article tries to show that these are not purely historical references, but an expression of de Lubac’s original reflection, which forms a coherent whole. This whole is reconstructed at the end of the article. In consequence, there might be seen a kind of “Western sophiology,” a theological synthesis in which the “feminine element” plays an important role, and the central, rather than peripheral, nature of the truths of faith concerning the Mother of God and the Church becomes visible.
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Patterson, W. B. "Pierre du Moulin’s Quest for Protestant Unity, 1613-18". Studies in Church History 32 (1996): 235–50. http://dx.doi.org/10.1017/s0424208400015436.
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Pierre Du Moulin was the leading intellectual in the French Reformed Church in the early seventeenth century. His influence within French Protestantism rivalled and complemented that of Philippe Duplessis-Mornay, the prominent nobleman, soldier, and adviser to Henry of Navarre, the Huguenot leader who became Henry IV of France. If Duplessis-Mornay was, as he is sometimes called, the ‘Huguenot Pope’, Du Moulin, the pastor of the congregation of Protestants in Paris, was the chief cardinal. A prolific writer and a skilful speaker, Du Moulin became noted for his success as a polemicist. Yet during a period of five years, 1613–18, Du Moulin was also the chief spokesman for a plan which would unite the English, Calvinist, and Lutheran Churches. The rather startling final point of the plan called for the reunited Protestants to make a fresh approach to Rome. Du Moulin’s volte-face in 1613-18 — his sudden emergence as an irenicist — has never been satisfactorily explained.
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Narawati, Made, I. Nyoman Suarka e Ni Made Wiasti. "PATRIARCHAL CULTURAL REPRESENTATION IN THE PROTESTANT CHRISTIAN CHURCH COMMUNITY IN BALI (GKPB)". E-Journal of Cultural Studies 14, n. 2 (31 maggio 2021): 21. http://dx.doi.org/10.24843/cs.2021.v14.i02.p03.
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The Protestant Christian Church in Bali (GKPB) is the largest Protestant Church in Bali. The Protestant Christian Church in Bali (GKPB), in determining the number of strategic officials, refers to the 2014 Church Order regarding membership in Article 107 paragraph 1, 8 (eight) people elected at the Synod session must consist of at least 2 female elements and 1 youth element . Complete Synod Council Personnel (MSL-GKPB) Head of Departments and Chair of Special Institutions, 2016-2020 period, totaling 30 people; 27 men (90%), while only three women (10%). The patriarchal culture is very strong in determining strategic positions in GKPB resulting in male domination in leadership structures and policies that tend to be gender biased.
With qualitative methods and using the Theory of Power-Knowledge Relationships Michel Foucault, According to Foucault, knowledge and power have a reciprocal relationship. Continuous violation of power will create a form of knowledge, and vice versa, the administration of knowledge will have an effect on power. The second is Pierre Bourdieu's Structural theory, which describes how symbolic violence and the division of roles in society shape habitus.
Keywords: Representation, Patriarchy, Symbolic Violence
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van 't Spijker, Ineke. "Church and Reform. Bishops, Theologians and Canon Lawyers in the ought of Pierre d'Ailly". Church History and Religious Culture 87, n. 2 (2007): 231–32. http://dx.doi.org/10.1163/187124207x189839.
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Taber, Douglass. "Pierre d'Ailly and the Teaching Authority of the Theologian". Church History 59, n. 2 (giugno 1990): 163–74. http://dx.doi.org/10.2307/3168309.
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The fourteenth-century scholastic was obsessed with the problem of truth. One manifestation of this interest was the development of the highly abstract disciplines of formal logic and epistemology, by the study of which, philosophers and theologians believed, it would be possible to arrive at the truth with greater confidence. But the successors of Ockham and Holcot were interested in more than mere abstractions: they wished to establish a means by which the truth, once discovered, could be validated and its accuracy guaranteed to laity. When the truth in question was a point of Christian doctrine, this concern took on a special urgency. Confronted by an alarming array of both academic and popular heresies, the church in the thirteenth and fourteenth centuries could no longer be satisfied simply to assert the infallibility of Christian truth sub specie aeternitatis; it was ever more necessary to make determinations of Christian truth and falsehood in this life. There resulted occasionally heated and always interesting debates over the nature and distribution of doctrinal authority.
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Pouyllau, Michel. "Lafrance, Pierre et Dubois, Jean-Marie (1990) Apports de la télédétection dans la lutte contre la sécheresse. Montrouge, John Libbey Eurotext, 320 p. (ISBN 0-86196-261-3)". Cahiers de géographie du Québec 36, n. 98 (1992): 362. http://dx.doi.org/10.7202/022279ar.
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Prétot, Patrick. "Pierre-Marie Gy, OP: Historian and Theologian in Service to the Church and the Liturgy". Studia Liturgica 37, n. 1 (marzo 2007): 30–54. http://dx.doi.org/10.1177/003932070703700102.
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Zbíral, David. "La Charte de Niquinta et les récits sur les commencements des églises cathares en Italie et dans le Midi". Heresis 44, n. 1 (2006): 135–62. http://dx.doi.org/10.3406/heres.2006.2087.
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The Niquinta chart and narratives about the beginning of cathar churches in Italy and in Southern France ; The Niquinta chart seems to be a narrative about the beginnings, written in the XIIIth century rather than a false document dating back to the XVIth or XVIIth century. Eliminating the hypothesis of a false catholic document dating back to the 1220, three main hypothesis remain concerning the nature of this document. It can be : (1) an historical essay, (2) a faked document by Pierre Pollan or Pierre Isarn, meant to support the church of Carcassès’ interests, or (3) a legendary essay on the beginnings of dissident churches in Southern France, influenced by the legends about the origins of churches in Italy, whose narratives we know, essays that have been modified and «completed» by polemists thanks to De heresi catharorum and Tractatus de hereticis. This narrative may have included an authentic demarcation deed, made out at a gathering within local reach.
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Loreti, A. "Pierre Duhem and the Continuous Development of Science". Concept: philosophy, religion, culture, n. 1 (7 luglio 2020): 21–29. http://dx.doi.org/10.24833/2541-8831-2020-1-13-21-29.
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When attempting to assess what history of science, doubtless an important element of our culture, owes to the French philosopher and scientist Pierre Duhem, one has to emphasise the critical role he played in rethinking the world outlook inherited from the preceding times and in developing a new one more apt to contemporary science. This analysis draws on such key Duhem’s writings as «The World System» («Le système du monde») and «Studies on Leonardo da Vinci» («Études sur Léonard de Vinci»). Two Duhem’s theses deserve particular attention. One is his assertion that Christianity (and the Catholic Church for that) did not impede, but rather contributed to the development of science having dispensed with cosmological assumptions of Greek Paganism incompatible with contemporary science. Secondly, Duhem argues that intuitions to pave way to the scientific revolution were first advocated by such Sorbonne Scholastics as Jean Buridan and Nicholas Oresme. It is noteworthy that the French scientist clearly underestimates the contribution of non-French thinkers to the emerging set of cultural axioms. Duhem’s new ontology of cognition is closely related to the ideas of new epistemology. Viewing evolution of science as a gradual continuous process, he endorsed the holist idea that isolated scientific propositions could neither be verified nor falsified. The truth of any proposition is inseparable from the truth of the system of hypotheses as a whole. Hence science progresses not by rejecting old theories, but by modifying them: in due course old concepts give way to new ones. This topical assumption that progress of science is to be viewed and understood in its specific socio-cultural context delineates the principle on which the answer to the no less topical question of the philosophy of culture, viz. why modern science has emerged in Europe rather than elsewhere, is to be based on.
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Hyland, William P., e Louis B. Pascoe. "Church and Reform: Bishops, Theologians, and Canon Lawyers in the Thought of Pierre d'Ailly (1351-1420)". Sixteenth Century Journal 37, n. 3 (1 ottobre 2006): 782. http://dx.doi.org/10.2307/20478007.
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Lee-Niinioja, Hee Sook. "Religious and Intercultural Influence on Mozarabic Capitals in the Saint-Pierre Abbey Church Cloister, Moissac (1100)". SOTER: Journal of Religious Science 49, n. 49 (marzo 2014): 101–16. http://dx.doi.org/10.7220/1392-7450.49(77).7.
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Bellitto, Christopher M. "The Spirituality of Reform in the Late Medieval Church: The Example of Nicolas de Clamanges". Church History 68, n. 1 (marzo 1999): 1–13. http://dx.doi.org/10.2307/3170107.
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For the Parisian humanist and Avignon papal secretary Nicolas de Clamanges, reform of the late medieval church began not in capite but with personal reform grounded in a spirituality that was itself built on patristic principles. His colleagues, including Jean Gerson and Pierre d'Ailly at the Council of Constance, first located reform institutionally in capite and expected it to trickle down in membris. Clamanges by contrast applied the fathers' emphasis on individual spiritual growth to the late medieval church: a preparatory and indispensable reformatio personalis must constantly be at work in order for broader reform to succeed. He particularly contended that God would grant each Christian guidance and lead his spiritual progress through purgative suffering in fear, humility, and solitude that followed Christ's example. Only by this path could the entire church—member by member—return to union, peace, and purity. In this way Clamanges married the patristic goal of personal reform to the prevailing interior spirituality of his age with its focus on the humanity and suffering of Christ. Clamanges's important religious ideas have frequently been overlooked, however, by the high-profile careers of his close friends d'Ailly and Gerson as well as by Clamanges's own role in French humanism. By looking at his reform thought we will take one step toward identifying Clamanges as far more than an elegant writer while we use his ideas to explore how individual spirituality and personal reform were closely aligned in the troubled church of the late Middle Ages.
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Goran, Vasily P. "Rene Descartes against Pierre Bourdain: Manifestations of the Impossibility of Compromise". Siberian Journal of Philosophy 18, n. 2 (2020): 181–94. http://dx.doi.org/10.25205/2541-7517-2020-18-2-181-194.
Testo completoAbstract (sommario):
The author considers the manifestations of R. Descartes' uncompromisingly negative reaction to the criticism of his conception of the human mind as a disembodied substance by the Church figure P. Bourdain. Descartes' rejection of the interpretation of the mind as a product of the functioning of the human material brain correlates with his underestimation of the reflexive component of human mental activity. Special attention is drawn to the fact that Descartes actually avoided a substantive debate with Bourdain on these issues, limiting himself to repeating those components of his position, the reasoned criticism of which he received from the opponent. It is recognized that in the end Descartes descended to the actually offensive characterization of Bourdain's critical assessment of Descartes' original position of radical doubt in the reality of the existence of anything, stating that he perceives this assessment as "barking". It is significant that Descartes had nothing with which to respond to Bourdain's criticism of his philosophical position in a reasoned way, and it is also shown that the philosopher considered it permissible for himself to report his opponent to his ecclesiastical superiors.
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Crișan, Alexandru-Marius. "Pierre Claverie: Weakening the Truth—A Catholic Post-Conciliar Model of Understanding Religious Plurality". Religions 14, n. 12 (27 novembre 2023): 1462. http://dx.doi.org/10.3390/rel14121462.
Testo completoAbstract (sommario):
Born into a pieds-noir family in Algeria in the first part of the 20th century, Pierre Claverie (1938–1996) realizes that he lived in a colonial bubble, completely ignoring the Algerian and Muslim realities. This “prise de conscience” will constitute the beginning of a deep mystical experience, a true process of “spiritual enlightenment” through which Claverie will try to re-establish himself in the lost meeting of his youth when he used to live in his “Western and Catholic bubble”. His theological path will also be an institutional one: he will become a Dominican monk and Catholic bishop of Orano. Inevitably, his desire to spiritually encounter the Algerian reality in its Muslim identity will make Pierre Claverie reflect on the tension present in the paradox of the concept of religious truth (absolutely unique and/or multiple?). His reflection on the uniqueness/pluralism of religious truth represents a model of post-conciliar theological understanding that is worth examining and that supports a very current approach in today’s religious and social world: understanding/accepting the truth of the other without the impression of betraying one’s own truth. This study aims to deepen the mystical theological reflection of Bishop Pierre Claverie, considered a martyr in the Catholic Church, with regards to the concept of religious truth. It also to tries to understand how this reflection fits into the Catholic theological line inaugurated by the Second Vatican Council (1962–1965).
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Tyl, Mirosław. "Filozofia – autonomia i dominacja". Człowiek i Społeczeństwo 53 (27 giugno 2022): 101–18. http://dx.doi.org/10.14746/cis.2022.53.6.
Testo completoAbstract (sommario):
The purpose of the paper is take a look from the perspective of the field theory of Pierre Bourdieu at the history of the Polish post-war philosophy with special attention given to the so-called Christian philosophy. In reference to Bourdieu’s research practice, the author postulates application of research strategies of the sociology of science/philosophy to historical and philosophical studies with a belief that they enhance the picture of philosophical dynamics of the past. From this point of view, the author focuses on relations between the field of Christian philosophy and the field of church authority, exposing the issue of philosophy’s autonomy.
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Del Rossi, Andrew. "Teilhard’s Catholicity: An Evolution of Consciousness". Religions 12, n. 9 (6 settembre 2021): 728. http://dx.doi.org/10.3390/rel12090728.
Testo completoAbstract (sommario):
Pierre Teilhard de Chardin, Jesuit mystic and scientist, was a groundbreaking thinker whose synthesis of evolution and faith challenges the faithful to see God in a more expansive perspective. Teilhard’s vision ultimately posits that the universe is evolving closer in relationship with the Divine. Through the increase in material complexity and consciousness, the spiritual power of the cosmos is revealed, identified by Teilhard as becoming personalized in the Cosmic Christ. This article uses the four marks of the Catholic Church—one, holy, universal, and apostolic—to highlight the catholicity, or universality, of Teilhard’s life and vision and its relevance for seekers who probe for God’s presence in all things.
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Huyghe, Richard. "La dénotation spatiale des noms d’événements". Lingvisticæ Investigationes. International Journal of Linguistics and Language Resources 34, n. 1 (7 luglio 2011): 138–55. http://dx.doi.org/10.1075/li.34.1.08huy.
Testo completoAbstract (sommario):
This paper deals with the spatial features of event-denoting nouns [EvNs], which are often overlooked in the linguistic literature on space. EvNs can refer to spatial entities, as they can be used as trajectors in localization sentences (Il y a une cérémonie dans l’église ‘There is a ceremony in the church’). Still, EvNs differ in several ways from nouns denoting prototypical spatial entities. They do not combine with complements denoting spatial extension (*une cérémonie de deux hectares ‘a four acres’ ceremony’), and they are associated with specific nouns and verbs of location (le lieu / *la place de la cérémonie ‘the location / the place of the ceremony’, Une cérémonie a lieu / *se trouve dans l’église ‘A ceremony takes place / is in the church’). It is assumed that the peculiarity of the spatial denotation of EvNs is due to their direct relation to time. The dependence between the spatial and temporal properties of EvNs shows when these nouns are used as landmarks (Pierre se rend à la cérémonie ‘Peter goes to the ceremony’). First, spatial eventive landmarks bear a temporal specification. Second, the temporal features of events determine their ability to be used as spatial landmarks.
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Qiang, Li, e Steven Pieragastini. "A Dialogue between Confucius and Christ: The Development and Influence of Chinese Jesuits in Kiang-nan (Jiangnan) during the Late Qing Period (1842–1912)". Journal of Jesuit Studies 10, n. 4 (10 agosto 2023): 654–70. http://dx.doi.org/10.1163/22141332-10040007.
Testo completoAbstract (sommario):
Abstract When the Jesuits returned to China during and soon after the Opium War (1839–42), one of their first tasks was to establish a novitiate in Shanghai and begin preparing Chinese novices for formation in the Society. This essay focuses on the role of these Chinese Jesuits and their associates, in particular Huang Bolu (黃伯祿, also known as Pierre, Petrus, or Peter Hoang), who wrote several influential texts on scientific, legal, economic, and political topics in both Chinese and French. Although deeply committed to the church, Huang also tried in subtle ways to reform or redirect certain practices of the Jesuits in China, in particular, the reliance on the French Religious Protectorate. In doing so, he drew together the worlds of global Catholicism and late imperial Chinese literati. The works and experiences of Huang, Chinese Jesuits, and other Chinese Catholics within the orbit of the Jesuits allow us to hear the voice of indigenous Catholicism while also demonstrating the complicated interaction between spirituality, identity, empire, nationality, and the supranational church. This article is part of the special issue of the Journal of Jesuit Studies, “Jesuits in Modern Far East,” guest edited by Steven Pieragastini.
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Murtiyoso, A., P. Grussenmeyer e T. Freville. "CLOSE RANGE UAV ACCURATE RECORDING AND MODELING OF ST-PIERRE-LE-JEUNE NEO-ROMANESQUE CHURCH IN STRASBOURG (FRANCE)". ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLII-2/W3 (23 febbraio 2017): 519–26. http://dx.doi.org/10.5194/isprs-archives-xlii-2-w3-519-2017.
Testo completoAbstract (sommario):
Close-range photogrammetry is an image-based technique which has often been used for the 3D documentation of heritage objects. Recently, advances in the field of image processing and UAVs (Unmanned Aerial Vehicles) have resulted in a renewed interest in this technique. However, commercially ready-to-use UAVs are often equipped with smaller sensors in order to minimize payload and the quality of the documentation is still an issue. In this research, two commercial UAVs (the Sensefly Albris and DJI Phantom 3 Professional) were setup to record the 19<sup>th</sup> century St-Pierre-le-Jeune church in Strasbourg, France. Several software solutions (commercial and open source) were used to compare both UAVs’ images in terms of calibration, accuracy of external orientation, as well as dense matching. Results show some instability in regards to the calibration of Phantom 3, while the Albris had issues regarding its aerotriangulation results. Despite these shortcomings, both UAVs succeeded in producing dense point clouds of up to a few centimeters in accuracy, which is largely sufficient for the purposes of a city 3D GIS (Geographical Information System). The acquisition of close range images using UAVs also provides greater LoD flexibility in processing. These advantages over other methods such as the TLS (Terrestrial Laser Scanning) or terrestrial close range photogrammetry can be exploited in order for these techniques to complement each other.
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Sägesser, Caroline, e Cécile Vanderpelen-Diagre. "The Belgian Catholic Church and Canon Pierre de Locht on Sexuality after 1968: Moving Away without Breaking Away?" Sextant, n. 35 (1 dicembre 2018): 101–15. http://dx.doi.org/10.4000/sextant.399.
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Brennan, Marcia. "Illuminating the Void, Displaying the Vision: On the Romanesque Church, the Modern Museum, and Pierre Soulages' Abstract Art". Res: Anthropology and aesthetics 52 (settembre 2007): 116–27. http://dx.doi.org/10.1086/resv52n1ms20167747.
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Alvira Cabrer, Martín. "Ut stulticie Hispanorum et hominum terre hujus, qui sompnia curant et auguria, plenius contrairem. Sobre superstición y herejía durante la Cruzada contra los Albigenses". Heresis 36, n. 1 (2002): 253–77. http://dx.doi.org/10.3406/heres.2002.1974.
Testo completoAbstract (sommario):
Ut stulticie Hispanorum et hominum terre hujus, qui sompnia currant et auguria, plenius contrairem. About superstition and heresy during the Aibigensian Crusade An anecdote told by Cistercian chronicler Pierre des Vaux-de-Cernay - Simon de Montfort’s wife : Countess Alix de Montmorency’s dream, shortly before the battle of Muret - allows one to deal with some interesting thoughts about the survival of superstitious practices among the Mid-Middle Ages, official condemnation of these beliefs by the Church, incarnated by Simon de Montfort himself, an exemplary lay knight according to Hystoria Albigensis Meridionales, (Spanish = superstitious, Albigensis = heretic, Tolosa = dolosa). With the Aibigensian Crusade in the background, these ethnotypes have defended the idea of the need to fight a population collectively guilty of religious weakness, superstition and heresy.
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Smith, Eric C. "The Fall and Rise of Eutychus: The Church of Paul and the Spatial Habitus of Luke". Biblical Interpretation 28, n. 2 (28 aprile 2020): 228–45. http://dx.doi.org/10.1163/15685152-00282p05.
Testo completoAbstract (sommario):
Abstract The story of Eutychus in Acts 20 seems to narrate a scene of a Pauline community, meeting for a communal meal and instruction in an insula building in Alexandria Troas. Some scholars have argued, however, that this tale was borrowed by Luke and appropriated to tell the story of Paul. When read through combined theoretical lenses from Michel de Certeau and Pierre Bourdieu, the story of Eutychus provides a window not into one of Paul’s communities, but into Luke’s own spatial practice, and the habitus of community that he knew from his own late-first-century context. Luke therefore repurposed the framework of the story, but also filled the story with his own experience and expectations of space and practice in his creative reconstruction of a Pauline vignette. The tale of Eutychus provides evidence of late-first-century or early-second-century urban Christianity in Asia Minor, not of a community from the life of Paul.
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Garcia-Talegon, Jacinta, Adolfo C. Iñigo, Santiago Vicente-Tavera e Eloy Molina-Ballesteros. "Heritage Stone 5. Silicified Granites (Bleeding Stone and Ochre Granite) as Global Heritage Stone Resources from Ávila, Central Spain". Geoscience Canada 43, n. 1 (14 marzo 2016): 53. http://dx.doi.org/10.12789/geocanj.2016.43.087.
Testo completoAbstract (sommario):
Silicified granites were used to build the Romanesque monuments in the city of Ávila, Spain. The building stones comprise two types of granite based on their technical properties and colour: Bleeding Stone (Piedra Sangrante) and Ochre Granite (Caleño). They were used as a facing stone in the city´s Romanesque monuments of the 12th century (e.g. the cathedral and church of San Pedro), and the famous city walls that constitute the best example of military Romanesque Spanish architecture. During the Gothic and Renaissance periods of the 13th and 15th centuries, silicified granites were used mainly to build ribbed vaults, the voissoirs of the arches, and elements of the windows in the monuments of Ávila. Silicified granites are found in the intermediate and upper part of a complex palaeoweathering zone or mantle developed on the Iberian Hercynian Basement which underlies much of the western Iberian Peninsula. The silicification occurred during tropical conditions in the Mesozoic. The weathered mantle was truncated by Alpine tectonic movements during the Tertiary, and its remnants were unconformably overlain by more recent sediments in the western and southern part of the Duero Basin and along the northern edge of the Amblés Valley graben. The historical, and now protected, quarry is located in a village called La Colilla, about 5 km from the city of Ávila. Currently, this stone is exploited only for restoration work performed in the city, for example the Walls of Ávila, and the church of San Pedro. The resource is limited and being depleted, so the stone will be scarce in the near future. Consequently, these silicified granites should be recognized as a Global Heritage Stone Resource. The specific technical properties of these stones and their historic use, decay patterns, durability, and suitability for conservation treatments combine to support its designation as a Global Heritage Stone Resource.RÉSUMÉDes granites silicifiés ont été utilisés pour construire les monuments romans dans la ville d’Ávila, en Espagne. Les pierres de construction comprennent deux types de granite selon leurs propriétés techniques et leur couleur : Bleeding Stone (Piedra sangrante) et Ochre Granite (Caleño). Ils ont été utilisés comme pierre de revêtement de monuments romans du 12ème siècle de la ville (par exemple la cathédrale et de l'église de San Pedro), et pour les célèbres remparts de la ville qui constituent le meilleur exemple de l'architecture espagnole romane militaire. Durant les périodes gothique et Renaissance des 13e et 15e siècles, les granites silicifiés ont été utilisés principalement pour construire des croisés d'ogives, des voussoirs d’arcs et des éléments de fenêtres des monuments d’Ávila. Les granites silicifiés se trouvent dans la partie intermédiaire et supérieure d'une zone complexe de paléo-altération ou de manteau développée sur le socle ibérique hercynien qui supporte une grande partie de la péninsule ibérique occidentale. La silicification s’est produite dans des conditions tropicales au Mésozoïque. Le matériau mantélique altéré a été tronqué par des mouvements tectoniques alpins au cours du Tertiaire, et ses restes ont été recouverts en discordance par des sédiments plus récents dans la partie ouest et sud du bassin de Duero, et le long de la bordure nord de la vallée en graben d’Amblés. L’ancienne carrière, maintenant protégée, est située dans un village appelé La Colilla, à environ 5 km de la ville d’Ávila. Actuellement, cette pierre est exploitée uniquement pour les travaux de restauration effectués dans la ville, par exemple les murs d’Ávila, et l'église de San Pedro. La ressource est limitée et en voie d'épuisement, de sorte que la pierre sera rare dans un proche avenir. Par conséquent, ces granites silicifiés devraient être reconnus en tant que pierre du Patrimoine mondial des ressources en pierre. Les propriétés techniques spécifiques de ces pierres et leur valeur historique, leurs modes de désintégration, leur durabilité et leur pertinence pour la conservation patrimoniale justifient leur désignation en tant que roche du Patrimoine mondial des ressources en pierre. Traduit par le Traducteur
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McGuire, Brian Patrick. "Church and Reform: Bishops, Theologians, and Canon Lawyers in the Thought of Pierre d'Ailly (1351-1420). Louis B. Pascoe". Speculum 81, n. 3 (luglio 2006): 901–3. http://dx.doi.org/10.1017/s0038713400016389.
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Krotov, Artem A. "The Boundaries of Philosophy in the Interpretation of Renaissance Skepticism (Pierre Charron)". Voprosy Filosofii, n. 8 (2022): 125–35. http://dx.doi.org/10.21146/0042-8744-2022-8-125-135.
Testo completoAbstract (sommario):
The question of the subject and limits of philosophy received various solutions throughout its history, but invariably it was at the center of worldview conflicts of turning epochs. Skeptical constructions have always been of particular importance in this series. One of the most fruitful pages in the development of skepticism is associated with the late Renaissance. In this regard, the figure of Pierre Charron is extremely noteworthy. In his oeuvre, it would be wrong to see only a scholastic repetition of Montaigne’s ideas. Of course, the influence of the native of Perigord on Charron’s thinking is undoubtedly. But the significance of Charron’s legacy goes far beyond simply repeating other people’s theoretical attitudes. He approached the construction of his skeptical system through a deep thinking. The starting point on this path is a treatise on the basics of religion. Charron opposes Duplessis-Mornay’s concept, which justified the need to fight Catholicism under the slogan of freeing the Church from tyranny. Reflections on the problem of a correct understanding of the essence of religious clashes that resulted in a series of civil wars are a prerequisite for his main work – the treatise On Wisdom. By distinguishing between types of wisdom, he separates religion from philosophy and morality. He accuses modern theologians and metaphysicians of wandering on dead ends. According to Charron, skeptical philosophy was called upon to replace their erroneous constructions, refusing to try to reveal the essence of things and concentrating on civilian life. This kind of philosophy is based on self-knowledge and its true core is morality. Not intending to break with religion, Charron to a large extent stimulated the reflections of subsequent freethinkers. The article focuses on three dimensions of Charron’s skepticism.
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Denis, Philippe. "MEMORY AND COMMEMORATION AS A SUBJECT OF ENQUIRY FOR AFRICAN CHRISTIANITY SCHOLARS". Studia Historiae Ecclesiasticae 41, n. 3 (19 aprile 2016): 4–22. http://dx.doi.org/10.25159/2412-4265/450.
Testo completoAbstract (sommario):
Little attention has been paid to the Christian churches in memory studies in southern Africa. Using new and existing research, the paper proposes a first approach to this new field of enquiry, with special reference to southern African Christianity. The churches embody their memories in liturgies, canonisations, monuments, commemorative events and name-giving practices. They utilise what French historian Pierre Nora calls lieux de mémoire (sites of memory). Commemorations reinforce identity, especially when identities are threatened by external forces, and they create social cohesion. By pointing at the past, they create meaning for the present. Churches, ecumenical bodies, religious movements and theological institutions articulate their memories in various ways. Memories can be lost and retrieved, contested or marginalised. When the context changes, in church as in society, memories which were oppositional at one point can become dominant or vice versa.
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Salmon, J. H. M. "Clovis and Constantine. The Uses of History in Sixteenth-Century Gallicanism". Journal of Ecclesiastical History 41, n. 4 (ottobre 1990): 584–605. http://dx.doi.org/10.1017/s0022046900075734.
Testo completoAbstract (sommario):
A strong case has been made for the appearance of a new kind of history in late sixteenth-century France. Whether or not it deserves the label ‘historicist’, it has been credited with a desire to discover the objective face of the past, with a critical approach to sources, and even, though more rarely, with attempts to explain historical process. Prominent among the new brand of historians are Jean du Tillet, Charles du Moulin, Pierre and François Pithou, Claude Fauchet and Etienne Pasquier. All these men of the robe are also celebrated as defenders of the liberties of the Gallican Church. The Gallican tradition shared an attitude towards the past that was quite contrary to the new history. It did not accept change for its own sake, nor did it see change as improvement pointing towards the present.
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Stenger, Gerhardt. "From Toleration to Laïcité". Dialogue and Universalism 31, n. 2 (2021): 145–61. http://dx.doi.org/10.5840/du202131225.
Testo completoAbstract (sommario):
This paper traces the history of the philosophical and political justification of religious tolerance from the late 17th century to modern times. In the Anglo-Saxon world, John Locke’s Letter Concerning Toleration (1689) gave birth to the doctrine of the separation of Church and State and to what is now called secularization. In France, Pierre Bayle refuted, in his Philosophical Commentary (1685), the justification of intolerance taken from Saint Augustine. Following him, Voltaire campaigned for tolerance following the Calas affair (1763), and the Declaration of the Rights of Man (1789) imposed religious freedom which, a century later, resulted in the uniquely French notion of laïcité, which denies religion any supremacy, and any right to organize life in its name. Equality before the law takes precedence over freedom: the fact of being a believer does not give rise to the right to special statutes or to exceptions to the law.
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Вевюрко, И. "Journal «Apocrypha. Apocrypha. Revue International des Littératures apocryphes»". Библия и христианская древность, n. 4(16) (15 novembre 2022): 168–80. http://dx.doi.org/10.31802/bca.2022.16.4.006.
Testo completoAbstract (sommario):
В седьмом номере «Апокрифы» опубликованы статьи на французском, англииском, итальянском и немецком языках. В центре внимания исследователей находятся следу-ющие апокрифические сюжеты, памятники и группы текстов: традиция апостола Фомы (Поль - Гюбер Пуарье), тайное Евангелие Марка (Ален ле Булюэк), «Псевдо-Климентины» (Бернар Пудерон), «Откровение Ездры», «Видение Ездры» и «Откровение Седраха» (Флавио Нуволоне), «Тюбингенская теософия» (Пьер Франко Беатрис), «Гомеровский центон» (Андре-Луи Рей), физический облик апостола Петра в «Церковной истории» Никифора Каллиста (Кристофер Мэтьюз), традиция Симона Мага (Альберто Феррейро), «Золотая легенда» (Барбара Фляйт), традиция св. апостола Иакова Старшего (Марек Старовейский), ранний итальянский перевод памятника «Ps. Marcellus brevior» (Эдуардо Барбьери). Кроме того, исследуются евангельские цитаты у авторов ІІ в. (Анневиес ван ден Хук) и ряд памятников изобразительного искусства (Маргарет Рассар-Деберг, Николь Тьери, Джузеппе де Спирито, Пьера-Ален Марио). Также в номере помещена значимая дискуссия о соотношении апокрифа и канона, представленная статьями Пьера Гизеля, Марка Фэсслера, Вальтера Ребеля и Катрин Попэр. The seventh issue of Apocrypha published articles in French, English, Italian and German. The researchers focus on the following apocryphal plots, monuments and groups of texts: «The Tradition of the Apostle Thomas» (Paul- Hubert Poirier), «The Secret Gospel of Mark» (Alain le Boulluec), Pseudo - Clementines (Bernard Pouderon), «The Apocalypsis of Ezra», «The Vision of Ezra» and «The Apocalypsis of Sedrach» (Flavio Nuvolone), «Tübingen Theoso-phy» (Pierre Franco Beatrice), «Homerocentra» (Andre- Louis Rey), the physical appearance of the Apostle Peter in the «Church History» of Nicephorus Callistus (Christopher Matthews), the tradition of Simon Magos (Alberto Ferreiro), «The Golden Legend» (Barbara Fleith), the tradition of st. apostle James the Elder (Marek Starowieyski), an early Italian translation of the monument «Ps. Marcellus brevior» (Eduardo Barbieri). In addition, evangelical quotations from authors of the second century (Annevies van den Hoek) and a number of monuments of fine art (Margaret Ras-sart-Debergh, Nicole Thierry, Giuseppe de Spirito, Pierre -Alain Mariaux) are studied. The issue also contains a significant discussion on the relationship between the apocrypha and the canon, presented by articles by Pierre Gisel, Mark Faessler, Walter Rebell and Catherine Paupert.
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Currin, John M. "Pierre Le Pennec, Henry VII of England, and the Breton Plot of 1492: A Case Study in “Diplomatic Pathology”". Albion 23, n. 1 (1991): 1–22. http://dx.doi.org/10.2307/4050539.
Testo completoAbstract (sommario):
In his attempt to rehabilitate the reputation of Dr. De Puebla, Spain's first resident ambassador to England, Garrett Mattingly dismissed as unimportant certain unflattering remarks about the envoy made by a royal councillor to two Spanish officials, who knew the councillor as Dr. Pedro Panec. Mattingly, unable to identify Panec, believed him to be insignificant in Tudor service and, therefore, his remarks to be uninformed. Nonetheless, the available sources reveal Pierre Le Pennec as the Spaniards' Dr. Panec, a cleric and lawyer from Morlaix, doctor of civil and canon laws, prothonotary of the Roman Church, king's clerk and councillor, and political agent in Henry VII's foreign service.Historians of early Tudor diplomacy (when the term is not used interchangeably with foreign policy) have focused on the routine functions of ordinary diplomatic representatives, but Pennec has not merited the interest of Tudor diplomatic historians because he did not serve extensively as one of the king's ordinary diplomats. His only ordinary diplomatic function was in 1499 when he carried procuratorial letters to the Roman Curia for Henry VII.