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Rozprawy doktorskie na temat "Église catholique – 1900-1945"
Valbousquet, Nina. "Les réseaux transnationaux de l'antisémitisme catholique : France, Italie, 1914-1934 : Umberto Benigni et les catholiques intransigeants". Thesis, Paris, Institut d'études politiques, 2016. http://www.theses.fr/2016IEPP0016.
Pełny tekst źródłaMy research contributes to the history of interwar antisemitism by examining the interplay between two aspects usually neglected in the scholarship on antisemitism: the involvement of Catholic activists and the transnational dimension of antisemitic propaganda. By studying the Catholic network led by the Roman prelate Umberto Benigni and drawing upon the recently opened Vatican archives (Pius XI’s pontificate and Holy Office archives), my work revisits antisemitism through the lens of transnational methods. Challenging the traditional distinction between religious anti-Judaism and modern antisemitism, the overarching question of my research is how the transnational diffusion of antisemitic propaganda played a key role in the reshaping and renewal of Catholic hostility toward Jews during the interwar period. Focusing on a specific network led by Italian and French clerics with global right-wing connections, my dissertation uncovers that antisemitism was the common ground that gathered divergent tendencies as heterogeneous as French Catholics, Italian Fascists, White Russian émigrés, and German National Socialists. As a case study, Msgr Umberto Benigni’s network demonstrates Catholic antisemitism’s transnational connections and permeability with political and racial prejudices. Going beyond the Nazi-centric debate on antisemitism, my research draws upon the recent development of Holocaust studies related to the Italian and Vatican contexts, and examines an alternative model of Catholic Latin antisemitism. My dissertation thus exposes Catholic networks as one of the main vectors and driving forces of antisemitism’s transnational spread during the interwar era
Reytier, Marie-Emmanuelle. "Les catholiques allemands et la République de Weimar : les katholikentage, 1919-1932". Lyon 3, 2005. https://scd-resnum.univ-lyon3.fr/out/theses/2005_out_reytier_m.pdf.
Pełny tekst źródłaNgayabateranya, Augustin. "Le rôle des catéchistes dans l'expansion de l'Église catholique au Rwanda (1900-1952) : aspect socio-historique". Paris 7, 1992. http://www.theses.fr/1992PA070020.
Pełny tekst źródłaIt was in febryary 1990 that catholicism was introducet in rwanda by the white fathers. Besides evangelisation, the catholic church became not only the a source of evolution but also induced a radical transformation in the rwanda society. But they were nor many compared to the population whose language and customs thay ifnored, the white fathers would have seen their efforts vain without the held of baganda's catechists up to 1904 and those of rwandan afterwards. Thanks to the zeel of those rwandan catechists, the white fathers were able to cover the whole country through a large number of subsidiaries. But scarcely remunerated, they took advantage of the position of the white fathers to exploit the population and substitute themselves to the chiefs. This contributed to darken the image of the mission. Without sufficient formation, they were rather recruting edherents than doing the proper office of evangelisation. Also, at the beginning of the 1900s, they were unable to cope with the economic and social developpement of the country as well as with the new demands of their office. Thus, as from 1952, the need for better formation and more remuneration was felt
Solis, Yves. "La hiérarchie catholique mexicaine durant la génèse du Modus-Vivendi, 1929-1940". Lyon 3, 2009. https://scd-resnum.univ-lyon3.fr/out/theses/2009_out_solis_y.pdf.
Pełny tekst źródła"Mexican catholic hierarchy during the genesis of Modus-Vivendi, 1929-1940" is a study of the debates and conflicts of the Mexican episcopate, their struggles and negociations with the successive governments during the decade going from the agreements to put an end to the christiade (june 1929) to the beginning of Manuel Avila Camacho presidency (december 1940), decade which generates a modus vivendi, and a period of detente in the relationship between the pfficial Church and the Mexican state. The two principal periods of study are, at political level, the "maximato" during whiche president Calles holds political control, and the presidency of Lazaros Cardenas. The Mexican case is not a local case, it constituttes an international stake as the encyclicals and apostolic letters published on the Mexican question show
Guilbaud, Mathilde. "L'Eglise catholique et la loi de séparation dans les diocèses de Meaux et de Versailles, 1905-1914". Lille 3, 2009. http://www.theses.fr/2009LIL30064.
Pełny tekst źródłaAt the beginning of the century, the catholic Church is on the defensive in the dioceses of Meaux and Versailles, which are located in a Parisian area characterized by religious indifference. In 1905, the law of separation is voted, as a continuation of the process of secularization initiated in the 1880s. Identified as an act of oppression, the law is rejected by the clergy. But the implementation of the law does not cause disturbances. Clergy and local authorities express their willingness to appease, while worship continues with great continuity. The law leads to a great impoverishment for the Church, especially due to pie X's refusal of forming "associations cultuelles". Nevertheless the Church not only survives, but experiences revival. The two dynamic bishops appointed to the seats of Versailles only survives, but experiences (Mgr Gibier) and Meaux (Mgr Marbeau) turn to good account the new freedom of the Church, leaning on the movements of laymen and works, causing the development of a first "Action catholique"
Zahorski, Witold Jacek. "L'exil du Primat de Pologne, cardinal August Hlond (1939-1945)". Paris, Institut d'études politiques, 2000. http://www.theses.fr/2000IEPP0032.
Pełny tekst źródłaPoujoulat, Elisabeth. "Le mariage dans les chrétientés catholiques en Chine : 1860-1940". Paris, EHESS, 2008. http://www.theses.fr/2008EHES0151.
Pełny tekst źródłaWhat do we know about the matrimonial policy followed by the French missionaries in China from 1860 to 1940 ? What were the difficulties in combining chinese customs with the canon law ? Generally, in imperial China, a woman, engaged since infancy, married a man in order to give him heirs. She also became a servant dedicated to the temple of the ancestors and helped her husband to perform his filial duties. In the Roman Catholic Church, marriage is a holy institution which cannot be dissolved. The two persons who contract it are free; the wife becomes her husband's associate, she is not considered to be a possession. Marriage, which is a joy to Christians, becomes a "calvary" to missionaries. They had to regularize invalid weddings contracted with impediments, they had to refuse religion disparity dispensations, they had to suppress polygamy and so on. . . This complex thesis has been elaborated with the different archives and publications from the four main French missionary orders : Franciscans, Jesuits, Lazarists and M. E. P. (Missions Etrangères de Paris, Paris Foreign Missions). The first part presents the French Catholic Missions from 1860 to 1940. The second part describes the chinese wedding customs as seen by the missionaries. The third part surveys the Canon law handbooks used by the French missionaries (in latin and in chinese). The fourth part explores all the steps of the chinese catholic marriage : engagement, impediments, dispensations polygamy
Rouxel-Dolivet, Sylvie. "La transformation des relations Église-État en Espagne (1931-1986)". Rennes 2, 2002. http://www.theses.fr/2002REN20070.
Pełny tekst źródłaFrom a chronological point of view, the thesis aims to make the analysis of a progression. Its shows that since the thirties, Sapin had three regulatory systems for the relationship between Church and State. In the 30's in an atmosphere of fighting anti-clericalism, the Republic developed a system of radical separation aiming to isolate the church in a private sphere. The Franco-period in agreement with the magistracy set up a catholic regime according many privileges to the Roman Catholic Church. The Vatican Council allowed the opening up of a third way and the loosening of ties between Church and State. A regime of religious freedom open to the presence of the churches in public life came about and was finally established in the period from 1970-1980
Saubolle, Jean-François. "Foi catholique et action sociale : le cas des syndicats libres féminins de l'Isère (1906-1940)". Paris 4, 1998. http://www.theses.fr/1997PA040196.
Pełny tekst źródłaThis study dedicated to the feminine religions associations of Isère, endeavors to clarify the development of the relationship between religious engagement and social action in the middle of a society founded by women in 1906, for the protection of catholic women working in a hostile environment. These feminine associations supported by ecclesiastical hierarchy and by part of the local catholic middle class, base themselves on the social teaching of the Catholic Church! This inquiry takes into account the same moral and religious motivations as those which create the unity of a social organization with its contradictory effects: they unite more, but also they divide more
Emmanuel, Michel. "Devenir prêtre dans l'entre-deux-guerres : les années de formation de Mgr Maxime Charles". Paris, Institut d'études politiques, 2011. http://www.theses.fr/2011IEPP0049.
Pełny tekst źródłaMgr Maxime Charles (1908-1993) is undoubtedly one of the most outstanding figures in post-war French Catholicism, as shown by his activity among Parisian students from 1944 to 1959 at the Centre Richelieu, and by his twenty-six years as rector, from 1959 to 1985, of the Sacred-Heart Basilica erected by a national vow on the hill of Montmartre. How was such a priest trained? If one may refer to his distinctive style as “Carlism”, what are its origins? This study seeks to trace the sources of a priestly vocation and to analyse the clerical education received at the Parisian minor seminary at Conflans, in the municipality of Charenton, from 1922 to 1928, and then, from 1928 to 1935, at the university seminary of les Carmes, part of the Institut catholique of Paris. In the wake of these years of formal education, the study also examines the first years of ministry of the young priest sent, at his request, to a parish in a working class suburb of Paris, at Malakoff, where he deals principally with youth movements. Together with this biographical approach, the study is a contribution to the history of clerical education in France between the wars, through observation of the minor seminary of Paris and, more particularly, the university seminary of les Carmes, founded in 1919 by Jean Verdier, the future Cardinal Archbishop of Paris, which had become in a few years the leading seminary in France. Finally, this study is a reflection on the catholic revival in France in the nineteen-twenties and thirties