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Letteratura scientifica selezionata sul tema "Provinciale synoden"

Autore: Grafiati

Pubblicato: 29 luglio 2024

Ultima modifica: 30 luglio 2024

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Articoli di riviste sul tema "Provinciale synoden"

Sztafrowski, Edward. "Instytucja synodu diecezjalnego przed Soborem Watykańskim Drugim". Prawo Kanoniczne 31, n. 3-4 (10 dicembre 1988): 23–33. http://dx.doi.org/10.21697/pk.1988.31.3-4.02.

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Synodus dioecesana, sicut et alia instituta primitivae Ecclesiae, initium suum in praxi a vita commendata, habent. Cum presbyterium , primum una cum Episcopo in civitate permanens, post aliquod tempus in dioecesi dispersum est, necessum fuit novas formas contagis Episcopi cum suo clero quaerere. Unam ex his, primum in Oriente et dein in Occidente, synodus dioecesana evadit. Isto in articulo auctor dicit: I. De praesbyterio in primis saeculis Ecclesiae. II. De synodis dioecesanis in luce legis universae. III. De modo celebrandi synodos dioecesanas, praesertim in Polonia. IV. De Synodo dioecesana in Pontificali Romano. Esti Concilia provincialia et dein Concilia oecumenica statuerunt, ut synodi dioecesanae quotannis (vel etiam bis in anno) celebrarentur, in praxi temen Episcopi rarius clerum in synodum convocarunt. Ultimo tempore multis in dioecesibus aliae formae, quae tantum speciem synodi dioecesanae obtinent, praevaluerunt, quaeque „conferentiae dioecesanae” nuncupantur. De modo celebrandi synodos dioecesanas pauca tantum iure statuta sunt, leges tamen liturgicae — in Pontificali Romano — ordinem ad celebrandam synodum dioecesanam praebebant. Multa etiam a praxi descripta sunt.

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Krafl, Pavel. "Provinciální synody hnězdenské církevní provincie do začátku 16. století". Prawo Kanoniczne 43, n. 1-2 (5 giugno 2000): 37–78. http://dx.doi.org/10.21697/pk.2000.43.1-2.02.

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It was relatively early that the archbishops of Gniezno began to convoke provincial synods - the oldest dated assembly which is marked in the sources as a provincial synod took place as early as in 1210. But even before this synod another provincial synod took place in 1206 (?). In the beginning, i. e. in the thirteenth century, it is important to distinguish clearly between bishops' conventions, or colloquia, and provincial synods. The first statutes backed up with evidence are the statutes issued by Archbishop Henryk Kietlicz around 1217 in Kamień. Another important archbishop was Pełka (Fulko, 1232 - 1258). Two statutes issued by this metropolitan are still preserved. An important role in the system of provincial legislation was played by legates' synods and the legates' statutes which were proclaimed at them. A number of provincial synods was summoned by the archbishop of Gniezno Jakub Świnka (1285, 1287,1290,1298, 1306, 1309). Several not dated fragments of statutes originate from his time. In the fourteenth century the situation changes - the only two provincial synods that we know of are the synods of Janisław (1326) and Jarosław Bogoria Skotnicki (1357). „Synodyk“, the first attempt at codification of the legislation of Gniezno church province, comes from Skotnicki's synod. We cannot agree with referring to the assembly at Krakow from 1356 as to a provincial synod. Similarly, the „convencio generalis“ in Łęczyca in 1402 could not have been a provincial synod. Thus the first reliably proved provincial synod of the fifteenth century is the synod of Mikołaj.

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De Boer, Erik A., e Moses Lim. "De klassiek gereformeerde Liturgie 1.0: Uitbreiding tot en verspreiding van het zevental liturgische formulieren door de nationale synode te ’s-Gravenhage 1586". Yearbook for Ritual and Liturgical Studies 38 (24 ottobre 2022): 73–90. http://dx.doi.org/10.21827/yrls.38.73-90.

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The National Synod of the Reformed Churches was convened by the Earl of Leicester in The Hague in 1586 in a period of crisis. One of the Synod’s results was the Church Order, of which handwritten copies were sent to the provincial synods and classes. The synod’s second major work was on the liturgical formularies. While the ‘ceremonies’ in the Dathenus Psalter only contained three forms, Synod 1586 validated a shorter version of the formulary for baptism and composed four new ones. The present article studies how these new forms came on the agenda and how they were disseminated. Examples from the acts of provincial synods and a classis bring to light traces of the first impact of the ‘Liturgy of The Hague’, which brought the number of full liturgical formularies from three to seven, completing the upgrading of the reformed liturgy.

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Gręźlikowski, Janusz. "Synody diecezji włocławskiej przed Soborem Trydenckim". Prawo Kanoniczne 54, n. 1-2 (8 gennaio 2011): 273–320. http://dx.doi.org/10.21697/pk.2011.54.1-2.12.

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Synodal practice in Włocławek diocese in period before Trident Council has rich and interesting history. Synodal activity since the very beginning had been written into the life, activity and development of Włocławek’s Church and synods played very important ecclesial, legislative and organizational role for that local Church. Thanks to care, efforts and work of synodal legislators – Włocławek’s bishops as well as dispositions and orders included in synodal resolutions, religious, sacramental and disciplinary life was formed of the faithful clerical and secular people as well as organization and structures of diocese. Synodal statutes were basic reference point for the priesthood, administration and Church judicature. In period before Trident Council, calling and holding of at least twenty nine dioecesan and partial synods can be noted in Włocławek’s diocese. This number is probably a lot higher, especially if we are talking about the XIV-th century, but conquests of Teutonic Knights, the wars, annexations and unfavourable political conditions caused that news about synods and their statutes have not lasted till contemporary times. From twenty nine held synods of period before Trident Council, we know the redolutions of only ten of them. Not always are complete synodal statutes, because aften there ore only fragments of resolutions or letters of bishops calling the synod, or other documents presenting synodal orders. In the resolutions of synods held before Trident Council, synodal legislators undertook wide and important range of legislating, administration and judiciary cases, which they wanted to implement into the life of diocese. They were important instruments for Włocławek’s Church of that period, making management of large dioceses easier and more efficient, as well as they allowed bishops to introduce common and provincial law into life his dioceses, adopting in to local conditions. They created also a possibility to deal witch needs, which occurred in the diocese in relation to organization of church structures, religious life of the faithful secular people, task, rights, duties and discipline of priesthood, case connected with performing and taking the sacraments or managing the church prosperity. Their goal was also to watch over the purity of faith, announcing to the priesthood over the purity of faith, announcing to the priesthood the ordinance of The Holy See and resolutions of Provincial Synods as well own orders and instructions from diocese bishop, adjudicate especially complex or important disputes or especially official condemnation of faults or misdemeanours.

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Góralski, Wojciech. "Synod prowincjonalny w dyskusji na Soborze Trydenckim". Prawo Kanoniczne 30, n. 1-2 (5 giugno 1987): 113–20. http://dx.doi.org/10.21697/pk.1987.30.1-2.07.

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II concilio provinciate fu stato l’oggetto della discussione a Trento nelle congregazioni generali del 9 e 10 giugno 1546. Si iniziava allora il dibattito sulla residenza. II concilio venne chiamato im causa a proposito del problema a chi dovesse essere domandata 1’esecuzione delle pene contro non residenti. II primo periodo del concilio (1545—1547) si era concluso senza aver nulla deciso all’istituto del concilio provinciale. II 18 gennaio 1562 fu iniziato il terzo periodo del concilio di Trento durante il quale si doveva finalmente trattare dei concili provilnciali. Molti partecipanti del concilio incominciarono ad avanzare una serie di proposte a favore dei concili provilnciali, tra 1’altro a proposito dello schema sui seminari. Non mancarano peró anche voci contrarie al rinnovo dei concili provinciali, nati da una particolare concezione teologica e giuridica per la quale ogni innovazione doveva considerarsi un male. Alcuni padri del concilio temevano che i concili provinciali dessero la via per i concili nazionali. I decreti del concillio di Trento considerarono i concili provinciali come degli organi necessari per la riforma, ma non in tale misura da far soddisfare tanti padri conciliari.

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Gręźlikowski, Janusz. "Kongregacje dekanalne na tle zadań i obowiązków dziekanów w ustawodawstwie synodalnym diecezji włocławskiej w okresie potrydenckim". Prawo Kanoniczne 45, n. 3-4 (20 dicembre 2002): 181–210. http://dx.doi.org/10.21697/pk.2002.45.3-4.07.

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Synod legislators from Wloclawek, while determining in detail the rights and duties of the deans, wanted them to guarantee increase of discipline, morality and Ethics amongst the priesthood as well as to contribute to revival of priesthood and were the tool of introduction into parish life the common, provincial and diocesan law. First of all, the following synods: bishop’s Stanislaw Kamkowski (1568) and bishops’s Hieronim Rozrażewski (1585,1586,1589 and 1598) as well as synods of bishop’s: Pawel Wolucki’s (1617, 1620 and 1622), Andrzej Lipski; s (1628) and Maciej Lubienski’s (1634) had decisive influence on from of dean’s office in Wloclawek diocese, its functioning and tasks. Amongst the tasks and duties of the deans, decanal congregations had very important role and greatness. They were considered as important tool of forming church discipline amongst the priesthood by oil Wloclawek’s synods post-trident period undertaking this subject. Synod legislators, referring to regulations of Trident Council, to Pastoral of cardinal Maciejowski and to resolutions of provincial synods, had obliged the deans to regular conventions of decanate priesthood as assemblies two times a year and they determined in detail the course, role and tasks of these decanal assemblies. By paying big attention to them in synod’s resolutions, they realized, how significant they role can be in revival of priesthood and increase of priesthood church discipline. Analyze of Wloclawek synod legislation allows to native in it certain continuity, when we are talking abut the contents of statutes dispositions. Bishop Stanislaw Kamkowski, a big protagonist of introduction of Trident reform into Wloclawek Church life, on his first synod in 1568 had initiated decanal congregations as meetings that gather priesthood, on which the dean was entitled to examine the decanate priesthood from education and existence and he had a duty to devolve necessary knowledge from theology and law. Merit of bishop Hieronim Rozrażewski was reactivation of decanal structures, revival and increase of the range of dean’s office as well as detailed determination of tasks and duties of deans, including those which are referring to congregations. On the base of legal norms of these two bishops, the following bishops: Pawel Wolucki and Andrzej Lipski had built legal regulations referring to dean’s office, structures and decanal congregations and also they had made more detailed. Bishop Maciej Lubieński, on synod in 1634, took care of decanal congregations to the highest extent. His directives included in synod’s resolutions can be called instruction for these meetings, however those directives were never called that way. In should be admitted that Trident reform within the range of revival and stimulation of decanal structures, amongst the others, thanks to reinforcement of dean’s office, determination of its duties and tasks and thanks to decanal congregations, found the appropriate understanding in synod legislation in Włocławek. It should be also supposed that in the second half of XVII century and later, after cessation of synod activity in Wloclawek diocese, dean’s office has been still developing and it played important role in priesthood and decanal congregations along with it.

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Durand, Jean-Paul. "La synodalite dans les Eglises particulieres. Fondements theologiques et applications juridiques". Teka Komisji Prawniczej PAN Oddział w Lublinie 7 (31 dicembre 2014): 21–33. http://dx.doi.org/10.32084/tkp.6250.

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Dans l’article a été présenté un probléme de la synodalité dans l’Eglises. La synodalité et la conciliarité de l’Eglise sont enrichi par la tradition catholique, à la fois latine et orientale. Chaque Église particulière a une caractere synodale, exprimée par excellence par la Synode diocésain, ainsi que conciliaire, qui est exprimée à travers la participation dans le conseil oecuménique et les synodes particuliers (provinciaux et plénières). L’artcile décrit une communion hiérarchique du diocése et la synodalité diocésaine et l’institution du synode diocésain et la synodalité de l’Eglise particulière, dont la responsabilié appartient à l’évȇque diocésain et les fidèles de son diocèse.

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Doyle, Peter. "Episcopal Authority and Clerical Democracy: Diocesan Synods in Liverpool in the 1850s". Recusant History 23, n. 3 (maggio 1997): 418–33. http://dx.doi.org/10.1017/s0034193200005781.

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When the new English bishops met at the first Provincial Council in 1852 they decided that they should each hold a diocesan synod before 1854 to promulgate the decrees of the Council, and thereafter annually. These diocesan synods have usually been written off by historians as being of little interest, merely reaffirming and applying Provincial decrees. While this may be true of much of synodal legislation, the importance of the synods went beyond their strictly legal function: they played a part in establishing episcopal authority and in impressing on the clergy that the restoration of the hierarchy had not been merely a palace revolution. Many of the English missionary clergy had felt let down by the Restoration of 1850: they had petitioned Rome for a canonical hierarchy to replace the vicars apostolic in the hope that the new bishops would be less arbitrary in their rule and that they themselves would have their rights confirmed; in this context they were particularly keen on their supposed right to be consulted by the bishops in a range of matters. The events described in this article, which occurred in the new diocese of Liverpool, were perhaps the last organised attempt to get some of those rights recognised.

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Guillemin, Thomas, e Julien Léonard. "Une identité d’entre-deux". Revue d'histoire du protestantisme 7, n. 1 (5 maggio 2022): 9–64. http://dx.doi.org/10.47421/rhp7_1_9-64.

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Cet article se propose de faire le point sur un statut spécifique quoique particulièrement flou de la carrière pastorale dans le royaume de France sous le régime de l’édit de Nantes : le proposant. Employé sans être défini dans la Discipline, ce mot désigne les étudiants en théologie à la fin de leurs cursus, ainsi que ceux qui sont en recherche d’un premier poste. L’analyse proposée croise approches anthropologique et culturelle, associant lecture qualitative et quantitative, en mobilisant différents types de sources : institutionnelles (actes de synodes nationaux et provinciaux, registres de délibérations de conseil académique), du for privé (correspondances, notes) et éristiques. Il ressort de ce croisement des sources que le proposant occupe une identité d’entre-deux dans les Églises réformées de France. Il n’est plus un simple étudiant, mais pas encore un pasteur. Un certain nombre de contraintes pèsent sur lui : respecter les valeurs qui sont celles du « bon ministre », dépendre d’une Église, d’un synode ou d’un protecteur pour le financement de ses études. Durant leur formation, quand ils sont dans une académie, les proposants composent un corps clairement identifié au sein de l’institution vis-à-vis de laquelle ils peuvent d’ailleurs prendre des initiatives, voire revendiquer leur statut particulier. Auprès d’un pasteur, le proposant apparaît en formation pratique et peut jouer un rôle actif dans la vie d’un troupeau, notamment au sein d’un consistoire. Au terme de sa formation, c’est en quelques semaines que son statut change, par un examen devant un synode provincial, standardisé dans la Discipline, puis devant sa nouvelle Église par l’imposition des mains reçue de députés de ce synode. Jusqu’à ce geste rituel, il demeure un pasteur en devenir.

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Romero, Michael A. "Sin and Synodality: The Struggles of the Third Mexican Council". Religions 14, n. 11 (29 ottobre 2023): 1365. http://dx.doi.org/10.3390/rel14111365.

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This paper is a historical and contextual investigation of the practice of synods and synodality in the historical moment of the colonial Church of New Spain. Bishops, clergy, and religious orders vied for ecclesial and spiritual power against civil and royal authorities, and often even against themselves. The bishops of New Spain did not use the language of “enlarging the space of one’s tent”, but they were deeply and genuinely disturbed by the evils present concretely before the eyes of the Church. The Third Mexican Provincial Council of 1585 will be examined as a case study of how the Church has listened to and responded synodally to large-scale abuse of human dignity perpetuated and legitimized by the social order. The paper will then explore how the Council’s decrees anticipate modern notions of synodality. The historical perspective of the bishops of New Spain and contemporary documents of the Synod on Synodality will help form the basis for questions about how Christ is made central in synodal gatherings.

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Più fonti

Tesi sul tema "Provinciale synoden"

Ross, Alexander John. "A glorious and salutiferous Œconomy ...? : an ecclesiological enquiry into metropolitical authority and provincial polity in the Anglican Communion". Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/284907.

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For at least the past two decades, international Anglicanism has been gripped by a crisis of identity: what is to be the dynamic between autonomy and interdependence? Where is authority to be located? How might the local relate to the international? How are the variously diverse national churches to be held together 'in communion'? These questions have prompted an explosion of interest in Anglican ecclesiology within both the church and academy, with particular emphasis exploring the nature of episcopacy, synodical government, liturgy and belief, and common principles of canon law. However, one aspect of Anglican ecclesiology which has received little attention is the place of provincial polity and metropolitical authority across the Communion. Yet, this is a critical area of concern for Anglican ecclesiology as it directly addresses questions of authority, interdependence and catholicity. However, since at least the twentieth century, provincial polity has largely been eclipsed by, and confused with, the emergence of a dominant 'national church' polity. This confusion has become so prevalent that the word 'province' itself is used interchangeably and imprecisely to mean both an ecclesial province in its strict sense and one of the 39 'member- churches' which formally constitute the Anglican Communion, with a handful of 'extra-provincial' exceptions. The purpose of this research project is to untangle this confusion and to give a thorough account of the development of provincial polity and metropolitical authority within the Communion, tracing the historical origins of the contemporary status quo. The scope of this task is not in any way intended to be a comprehensive history of the emergence of international Anglicanism, but rather to narrowly chart the development of this particular unit of ecclesial polity, the province, through this broader narrative. The historical work of Part One in itself represents an important new contribution to Anglican Studies; however, the project aims to go further in Parts Two and Three to identify from this context key questions concerning the problems facing contemporary Anglican polity as the basis for further theological and ecclesiological reflection. Part Two examines how provincial polity has given way to an assumption of the 'national church' as the building block of the Communion. To what extent is it consonant with Anglican tradition? How is it problematic? What tensions exist with a more traditional understanding of the province? How might all this relate to wider political understandings and critiques of the 'nation- state' in an increasingly globalised world? Along with the emergence of a 'national church' ecclesiology, so too has the role of the 'Primates' been magnified. Part Three charts this development, culminating in a critique of the recent 2016 Primates' Meeting. What is the nature of primacy within Anglicanism and how does it relate to metropolitical authority? What is the right balance of honour and authority as it relates to primacy? How do Anglican understandings of primacy correspond to those of the Roman and Orthodox Communions? Finally, Part Four attempts to give some concrete focus to the preceding discussion through the illustrative example of the Anglican Church of Australia, which is frequently cited as being analogous to the Communion in having a loose federal system and resolutely autonomous dioceses. The prevalence of this 'diocesanism' has recently been criticised by the Royal Commission into Institutional Responses to Child Sexual Abuse. However, there has been a recent revival of provincial action within the Province of Victoria in response to these issues which will be evaluated to discern what the Australian example might offer toward a theologically robust and credible ecclesiology for Anglicanism into the twenty-first century.

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Monjas, Manso Luis. "La Reforma eclesiàstica i religiosa de les diòcesis de la Tarraconense al llarg de la Baixa Edat Mitjana (a través dels qüestionaris de visites pastorals)". Doctoral thesis, Universitat Pompeu Fabra, 2005. http://hdl.handle.net/10803/7464.

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A través de la transcripción, edición y estudio exhaustivo de los cuestionarios de visita pastoral de Tortosa de 1314, de Gerona de 1329, del sínodo de Tarragona de 1372, de Valencia de 1383-1388, de Tortosa de 1409, de Jaume Marquilles (Barcelona) de 1413-1414, del "llibre de la cadena" (Barcelona) de 1425 y de Zaragoza de 1435, se pone de manifiesto la existencia de unas mismas directrices reformadoras de la iglesia y de la religión católica en todas las diócesis de la provincia eclesiàstica Tarraconense y de los antiguos reinos de la Corona de Aragón desde la celebración del IV Concilio de Letrán (1215) hasta el inicio del Concilio de Trento (1545). La reforma se concreta en los siguientes puntos de forma paralela en todas las diócesis de la Tarraconense, aunque podemos distinguir dos períodos claramente diferenciados: a) Desde el concilio de Lérida de 1229 hasta la vigilia del Cisma de Occidente: el esfuerzo reformador se centró en la moralidad del clero y su misión pastoral, y en la moralidad personal y social de los laicos, las visitas se asemejan a procesos eclesiásticos; b) Desde los inicios del Cisma de Occidente hasta la vigilia del concilio de Trento: el esfuerzo reformador se centró en los aspectos jurídicos y económicos de los beneficios, en la formación teológica sacramental de los curados y, muy especialmente, en la visitatio rerum, con la finalidad de implantar una política de la decoración que dirigía y promovía el incipiente culto eucarístico propio de las devociones populares del momento que, en muchos aspectos, se avanzó a la reforma del Concilio de Trento. No obstante, entre estos dos períodos y el que se inicia con el concilio de Trento, hay más continuidades que rupturas.
Through transcription, edition and exhaustive study of pastoral visits questionnaires of Tortosa in 1314, of Girona in 1329, of the synod of Tarragona in 1372, of Valencia from 1383 until 1388, of Tortosa in 1409, of Jaume Marquilles (Barcelona) from 1413 until 1414, of the "Llibre de la cadena" (Barcelona) in 1425 and of Zaragoza in 1435, the existence of the same church reformation directions and of the Catholic religion in all the diocese of the ecclesiastical province of Tarragona and of the ancient Kingdoms of the Crown of Aragon from the celebration of the Ivth Council of Letran (1215) until the begining of the Council of Trento (1545) is stated. The reformation is produced in a parallel way in all the diocese of Tarragona, although we can single out two clearly distinctive periods: a) From the Lleida Council in 1229 until the vigil of the western schism: the reformation effort was centered in the morality of the clergy and their pastoral mission, and in the social and personal morality of the laymen, the visits are similar to ecclesiastical processes; b) From the initial times of the western schism until the vigil of the Trento Council: the reformation effort was centered in the legal and economic sides of the benefits, in the theological and sacramental education of the priests and especially in the "visitatio rerum" with the intention of stating a decoration policy that was ruling and was promoting the incipient eucharistic cult typical from the popular devotions of the times, and in many ways, it was put forward to the reform of the Trento Council. There is more continuity rather than breaking.

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Libri sul tema "Provinciale synoden"

Église catholique. Diocèse de Montréal. Évêque (1840-1876 : Bourget). Indictio primae Marianopolitanae Synodi. [S.l: s.n., 1985.

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1798-1870, Baillargeon Charles-François, e Église catholique. Archidiocèse de Québec. Archevêque (1867-1870 : Baillargeon), a cura di. Lettre circulaire pour annoncer la célébration du IV. concile provincial. [S.l: s.n., 1987.

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Eglise catholique. Archidiocèse de Québec., a cura di. [Circulaire]: J'ai l'honneur de vous adreseer ci-joint la lettre de convocation du troisième Concile provincial .. [S.l: s.n., 1986.

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1817-1875, Horan Edward John, e Catholic Church. Diocese of Kingston. Bishop (1858-1874 : Horan), a cura di. Circular: The third council of this ecclesiastical province will assemble in Quebec on the 14th May next, the feast of the Ascension of Our Blessed Lord ... [S.l: s.n., 1986.

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Turgeon), Église catholique Archidiocèse de Québec Archevêque (1850-1867 :. Edictum convocationis concilii provincialis I. Quebecensis: Petrus Flavianus Turgeon miseratione divinâ .. [S.l: s.n., 1986.

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Église catholique. Archidiocèse de Québec. Administrateur (1855-1867 : Baillargeon). Lettre circulaire annonçant la célébration du troisième concile provincial. [S.l: s.n., 1985.

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Église catholique. Diocèse de Montréal. Évêque (1840-1876 : Bourget). Circulaire au clergé, aux communautés religieuses et aux fidèles du diocèse de Montréal pour annoncer la célébration du IV concile provincial. [S.l: s.n., 1986.

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Église catholique. Archidiocèse de Québec. Archevêque (1850-1867 : Turgeon). Edictum convocationis concilii provincialis ii Quebecensis. [S.l: s.n., 1986.

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1787-1867, Turgeon Pierre-Flavien, e Catholic Church. Archdiocese of Quebec. Archbishop (1850-1867 : Turgeon), a cura di. Petrus Flavianus Turgeon, miseratione divina & sanctas sedis apostolicas oratis episcopus Sidymensis, ... D.D. Quebecensis archiepiscopi, coadjutor et archidioecensis administrator, &c., &c., &c.: Cùm ad honorem utilitatemque religionis .. [Quebec?: s.n., 1986.

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Pontal, Odette. Die Synoden im Merowingerreich. Paderborn: Ferdinand Schöningh, 1986.

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Capitoli di libri sul tema "Provinciale synoden"

Boisson, Didier. "Les synodes provinciaux". In Trouver sa place, 171–85. Casa de Velázquez, 2011. http://dx.doi.org/10.4000/books.cvz.17172.

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"The Lviv Provincial Synod of 1891". In Religion and Nationality in Western Ukraine, 101–21. McGill-Queen's University Press, 1998. http://dx.doi.org/10.1515/9780773567603-030.

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Rapp, Francis. "Les synodes diocésains en France au Moyen Âge". In Conciles provinciaux et synodes diocésains du concile de Trente à la Révolution française, 19–30. Presses universitaires de Strasbourg, 2010. http://dx.doi.org/10.4000/books.pus.9096.

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Metzger, Marcel. "Les synodes diocésains à Strasbourg, XVIe-XVIIIe siècle". In Conciles provinciaux et synodes diocésains du concile de Trente à la Révolution française, 117–26. Presses universitaires de Strasbourg, 2010. http://dx.doi.org/10.4000/books.pus.9126.

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Martin, Philippe. "Entre pastorale et politique : le synode diocésain à Toul". In Conciles provinciaux et synodes diocésains du concile de Trente à la Révolution française, 127–41. Presses universitaires de Strasbourg, 2010. http://dx.doi.org/10.4000/books.pus.9132.

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Maraval, Pierre. "Synodes et conciles dans l’Église des premiers siècles (ier-ve)". In Conciles provinciaux et synodes diocésains du concile de Trente à la Révolution française, 9–18. Presses universitaires de Strasbourg, 2010. http://dx.doi.org/10.4000/books.pus.9090.

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Venard, Marc. "Les conciles provinciaux post-tridentins de France, sous la censure de Rome". In Conciles provinciaux et synodes diocésains du concile de Trente à la Révolution française, 31–44. Presses universitaires de Strasbourg, 2010. http://dx.doi.org/10.4000/books.pus.9102.

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Loupes, Philippe. "Des structures efficaces dans un diocèse borroméen : les synodes de Bordeaux au xviie siècle". In Conciles provinciaux et synodes diocésains du concile de Trente à la Révolution française, 237–52. Presses universitaires de Strasbourg, 2010. http://dx.doi.org/10.4000/books.pus.9165.

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Tramaux, Manuel. "Les synodes diocésains de Besançon sous l’épiscopat du cardinal de Choiseul-Beaupré (1754-1774)". In Conciles provinciaux et synodes diocésains du concile de Trente à la Révolution française, 335–46. Presses universitaires de Strasbourg, 2010. http://dx.doi.org/10.4000/books.pus.9207.

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Aoun, Marc. "Avant-propos". In Conciles provinciaux et synodes diocésains du concile de Trente à la Révolution française, 5–8. Presses universitaires de Strasbourg, 2010. http://dx.doi.org/10.4000/books.pus.9084.

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