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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
Bernay, Sylvie. "L'Église catholique et la persécution des Juifs pendant l'Occupation en France (1940-1944) : entre incompréhension et sauvetages". Paris 1, 2010. http://www.theses.fr/2010PA010575.
Pełny tekst źródłaDubrulle, Luc. "Mgr Rodhain et le Secours catholique : une figure sociale de la charité". Paris 4, 2007. http://www.theses.fr/2007PA040048.
Pełny tekst źródłaFifty years after its German neighbour, the Roman Catholic Church in France endowed itself in 1946 with a central organisation of charity, called Secours Catholique. At the end of the Second World War, enhanced by his founding of a General Chaplaincy for prisoners of war, Canon Jean Rhodain (b. 1900), was appointed Secretary General of this new charity organisation, of which he was to remain “the boss” until he died in 1977. Substantiated by the scrutiny of a thousand or so written documents of Mgr Rhodain and the spheres of action of Secours Catholique, the present study is both historical and theological. Its purpose is to portray the social figure of charity that comes out of this investigation. At first conducive, in a pedagogical approach, to a view of integral charity, as should be practiced by the whole Church and all mankind, this figure has been inclined, year after year, to differentiate itself as a more and more efficient central organisation of charity. Though attempting to rehabilitate charity by way of an intransigent doctrinal reaction, Mgr Rhodain, by such practical achievements as the creation of prototype cities, has facilitated has facilitated the re-establishment of the credibility of charity in a secularized society
Bon, Jean-Philippe. "Le diocèse de la Rochelle-Saintes sous l'épiscopat de Mgr Eyssautier (1906-1923) : réorganisation et orientations pastorales au lendemain de la séparation des Eglises et de l'Etat". Strasbourg 3, 2000. http://www.theses.fr/2000STR30014.
Pełny tekst źródłaThe Separation of the Churches and the State creates a new situation. Deep changes take place in the exercise of religion and in the material conditions of existence of the clergymen. To meet the requirements of the time, the catholics of Charente unite (creation of the UCAS), meet during diocesan congresses, work on the reorganization of charities and seek to promote new forms of apostolate (press, cinema,. . . ). The youth, threatened by secularism, are subjected to constant concern. In order to protect children's and teenagers consciences, youth charities accept some transformations and open up to new activities : sporting, theatrical, musical. . . The period following the Separation, by appealing more to laymen, released up to then restrained strengths: Catholic youth, women of the LPDF. However, World War I breaks out in this context. It ruins the boost given to charities because of human losses young priests and laymen in change of movements. Numerous activities are left dormant. The war, however, changes mantalities and makes people kinder toward clergymen. Even if the streak of anticleri-ca1ism still remains, the commitment of the catholics of Charente in the Union sacrée proves flawless. Many charities born during the war are led by priests or benefactresses. Once peace is back, controversies re-emerge and remind one of the quarrels from the turn of the century. The repercussion of the war on economy and mentalities are numerous and arouse questioning about pastoral tendencies. That's why a reflection starts about "the social issue" and it foreshadows the resort to specialised catholic action movements
Agostino, Marc. "Le Pape Pie XI et l'opinion : 1922-1939 : une stratégie pontificale en matière d'opinion publique : ses résultats en France et en Italie". Lyon 3, 1986. http://www.theses.fr/1986LYO31005.
Pełny tekst źródłaSpreading a coherent message among the public appears as the main priority of the pontificate of pope pius xi. It was done with the view of restoring the belief in christ in contemporany societies and implied the setting up of real strategy in the matter of public opinion, and a definite policy toward the press in particular. This book focuses on a global survey of the pontificate with this aiminview; ataking the study of the press in france and italy as a starting point, it assesses the impact of this- policy on the catholics as well as on the other layers of the population. The election of the pontiff and his death are privileged times when on can size up the evolution of the image of pius xi during his reign, and note the unanimity prevailing at the time of his death. The pontificate, which is chronologically analysed. Keeping this strategy as a guideline, resolves on two periods the watershed being the years 1929-1930. Up to then, the pope had launched the doctrinal grounds for his action and found solutions to the serious problems that hampered the papal strategy. From 1931 to 1939, after a period of time when the pope was unaninously praised for his political views, pius xi, magnified by his illness, took up strong publics positions on important matters in 1937-1938. He appears, in france in particular, as the defender of the rights of man and in both countries as the pope of peace and herald of christian values
Lesti, Sante. "In hoc signo vinces : pratiche di consacrazione al Sacro Cuore in Italia e in Francia durante la Grande Guerra (1914-1919) : = pratiques de la consécration au Sacré Cœur en Italie et en France pendant la Grande Guerre". Paris, EHESS, 2013. http://www.theses.fr/2013EHES0145.
Pełny tekst źródłaThe thesis offers, by the analysis of one of its crucial moments, an original interpretation of the relationship between Catholicism and Nation. Until now, historians have interpreted the legitimization/sanctification of the Great War by the European Catholic churches as a form of yielding, or concession. Anxious to demonstrate their 'patriotism' (and hence escape decades of exclusion from European lay politics), they conveniently forgot their pacifism just as they did their internationalism, as happened in the case of the summer 1914 collapse of the Second International. However, a very different picture of how the Catholic churches adhered to the Great War emerges from an analysis of the acts of consecration to the Sacred Heart. Practices of the Christianising of war and the Nations involved in fighting it speak not of concession but rather of 'action' (John L. Austin), of a symbolic reconquering, consequently suggesting that we reconsider the relationship between Catholicism and Nation, and also the integration of Catholics within the Nation-State in Italy and France in terms of 'hegemony'. A study in both histoire croisée and comparative history; this thesis not only encompasses the rituals (and the 'dreams') of French and Italian Catholics, but also the reactions of the Kingdom of Italy and the French Republic, in addition to anticlerical opinion. It aims to grasp the glances thrown between each of these 'actors', and also my own 'observer's gaze' - with its own specific cultural background and way of relating to the 'actors' I study
Kessler, Nicolas. "Histoire politique de la jeune droite (1929-1942)". Paris 4, 1998. http://www.theses.fr/1998PA040229.
Pełny tekst źródłaBetween Maurrassism, intransigent catholicism, and the "spirit of the 1930's", the "young right" endeavoured, from 1929 to 1942, to renovate french conservative politics. Formed by a dozen reviews - reaction, les cahiers, la revue française, la revue du siècle, la revue du xxème siècle, combat, L'insurgé, Civilisation et idées - this non-organized movement was drived by a group of young and talented intellectuals, such as Thierry Maulnier, Jean de Fabregues, Maurice Blanchot, Claude Roy, Robert Brasillach, Jean-Pierre Maxence, Jacques Laurent, Jean-Francois Gravier, René Vincent and Kleber Haedens. It succeeded in mixing the ideas of Maurras, Massis and Maritain, and elaborating an original political doctrine. Antiliberal, revolutionarist, with strong socialist tendencies, this doctrine had an unquestionable influence on the debates which took place in France between the two world wars. This study tries to make clear the complexity of the historical and ideological origins of a movement that expressed the distress and confusion of the "angry young men" of the 1930's
Latour, Francis. "Le Saint-Siège et les problèmes de la paix pendant la Première Guerre mondiale". Paris 1, 1994. http://www.theses.fr/1994PA010548.
Pełny tekst źródłaIsolated in the field of the international relationships since Rome was taken by the italians in september 20th 1870, the holy see tried to take again an active part in the first world war. But, despite its constant will to work out for the restoration of peace, it did not succeed either in preventing the war to spread out or in taking its share to conclude it. Pope benedict xv, because of his impartiality, was rather misunderstood by people who were expecting an ennemy's final condemnation. Mutual dialogue still remaindes difficult. Even if all the present opponents aknowledged his humanitarian action, they opposed, because of religious and political reasons, the holy see's diplomatic steps, his peace programme in particular, as developed in the note addressed to the belligerents on august 1st 1917. Nevertheless, this obvious failure makes it clear that the papacy within the world of peace treaties found the opportunities to re-assert and sometimes spread its influence thanks to the net it had set in the conflict years
Clorméus, Lewis Ampidu. "Entre l'État, les élites et les religions en Haïti : redécouvrir la campagne anti-superstitieuse de 1939-1942". Paris, EHESS, 2012. http://www.theses.fr/2012EHES0133.
Pełny tekst źródłaThe anti-superstition campaign (1939 – 1942) marked a turning point in the socio-historical relations between the State, the elites and religious groups in Haiti. It created not only the emergence of an « ethnological movement » bearing the imprint of Indigenist discourse, but also a deep crisis between the Catholic clergy of the Concordat and the civil powers. This anti-superstition campaign, generally defined as an anti-Voodoo offensive launched by Breton clergy, developed in two stages. The first (1939 - 1940), interpreted as a grassroots movement, was the work of peasants who decided to "reject" Voodoo. The second stage (1940 - 1942) was characterized by the appropriation of this movement by the Catholic clergy, supported by the public authorities, in an attempt to better combat Anglicanism, Protestant cults and Voodoo. The anti-superstition campaign officially ended with the violent incidents of Delmas and the removal of the papal nuncio in 1942. But the intransigency of the Catholic clergy towards Protestantism and Voodoo remained in place until the indigenization of the clergy under the presidency of Francois Duvalier (1957-1971). In sum, the anti-superstition campaign reflected a problem of recognition of the religious and cultural rationalities that make up the socio-religious landscape in Haiti
Ferrari, Marcela. "Les élites politiques en Argentine au temps des premiers gouvernements radicaux : 1916-1930". Paris, EHESS, 2004. http://www.theses.fr/2004EHES0134.
Pełny tekst źródłaThe enlarged democracy of the years 1916 to 1930 which was knocked down by a coup d'état, offers an interesting context for the analysis of the social conditions and the political practices of the Argentinean national representatives. The analytical corpus selected is conformed by the parliamentary representatives of Córdoba and Buenos Aires, two of themain electoral districts of the Republic. They have been compared to the national electors from the same provinces - less important than the former but indispensable as political intermediaries. This socio-historical analysis was done using the prosopographic method and own techniques of configuration analysis. This allowed for the work with 433 courses of life, based on the study of numerous primary and secondary sources. The central hypothesis is that the consolidation of the political elites should be looked for within the same political space, as it has it own rules and challenges. But, in spite of the autonomisation of that space, it cannot be asserted that during that time the members of the elites were true professional politicians. After to analyze the formation of the political space and the diversity of the political actors, this work explained the conditions and the social attributes of the members of parliament and the electors, and the political practices that they use to be acknowledge and elect. Finally, the links with two corporations that strengthened the power of the politicians, the Catholic Church and the Armed Forces, are discussed
Teinturier, Sara. "L'enseignement privé dans l'entre-deux-guerres : socio-histoire d'une mobilisation catholique". Thesis, Rennes 1, 2013. http://www.theses.fr/2013REN1G026.
Pełny tekst źródłaIn France, during the interwar period, Catholics ceaselessly claimed public financial support for their schools, which were in a particularly precarious situation. Private Catholic schools subsisted thanks to their teachers who subsumed their hard working conditions to their faith. The strong doctrine of the Catholic Church in educational matters and the acceptance of prescribed roles within the institution were key to maintain a Catholic education system. This claim went alongside a polymorphous activism. Three attitudes prevailed: first, there where the advocates of the realization of Catholic unity, whether in opposition to the political regime or enrolling in the republican legality; then appeared a new movement which demanded the insertion of Catholicism into the modern world. The rejection or the acceptance of the public school system and the definition of private education and of its role, highlighted the issue for the Church: the acceptance or rejection of the pluralisation of French society and of the Catholic opinion. In the 1920’s prevailed the clericalist educational utopia of a Christian society of which Catholic schools would be the spearhead. The 1930’s saw a paradoxical reconfiguration: in the same time that bishops took the initiative of creating a National Committee for private education in 1931, the declericalization of Catholic action was confirmed. In doing so, Catholic militancy which enabled the maintenance of schools, was also responsible for the politicization of the ecclesial scope and, ultimately, of its secularization
Prévotat, Jacques. "Catholiques français et Action française : étude des deux condamnations romaines". Paris 10, 1994. http://www.theses.fr/1994PA100123.
Pełny tekst źródłaThe aim of this study has been to understand the nature of the alliance that was forged at the beginning of the 20th century between an important fraction of French Catholics and the nationalist school formed by the Action française. If the very special historical circumstances at the beginning of the century--the Dreyfus affair, anticlericalism, the separation of church and state, the religious crisis over modernism (1907) and the condemnation of the sillon (1910)--explain the favor enjoyed by the Action française in church circles, it is also clear that the positivist and pagan doctrine of the movement's chief leader and ideologue, Charles Maurras, provided ample scope for criticism to its opponents. The latter exploited this vulnerability, which resulted, on January 29, 1914, in a first condemnation of seven works of Maurras by the congregation of the index. Pope Pius X approved and signed this condemnation, but he deemed it preferable to suspend its promulgation so as not to appear to lend support to adversaries of his pontificate. Twelve years later, in very different historical circumstances, marked by the course of events following the first world war, Pope Pius XI reviewed the whole case and concluded that it was imperative to issue a severe warming to French Catholics against the paganism of the principal leaders of the Action française. This warming was very badly received. Few bishops gave active support to the pope. The leaders of the Action française revolted (non possumus). .
Pillot-Rebours, Anne. "Le Motu proprio de Saint Pie X sur la musique sacrée (22 novembre 1903) et ses répercussions en France de 1904 à 1939". Paris 4, 1998. http://www.theses.fr/1997PA040276.
Pełny tekst źródłaFor a long time, sacred music had often displayed excessive duration and virtuosity. This had made people forget the primacy of worship in church services: one could imagine oneself in a concert. . . Therefore, at the end of the 19th century, a few musicians formed various movements in order to counter this decadence. The pope Pius X even decided to encourage himself restoration works by publishing a "motu proprio" on 22th november, 1903, which explained what had to be the church music. But this motu proprio caused many controversies in France, which were reported in newspapers and debated in special congresses. However those reflections also led many composers to create new works, which were mostly pale imitations of Palestrina’s music. (Palestrina was indeed presented as the second model for sacred music after the Gregorian chant). A lot of composers consequently preferred to avoid such a mediocrity: they gave free rein to their creativity out of the church by including religious scenes in their oratorios or operas. But around the years 1925-1930, a growing number or musicology surveys as well as more serenity in debates enabled church composers to understand that ancient music had not to confine their creativity in past forms, but could reveal a special musical spirit. As a consequence, a more unified and inspired understanding of the liturgical music came out. Such an evolution at different levels revealed the great richness of Pius X's remarks. His thoughts had also unexpected consequences, which were then impregnated with his interest in making the congregation take an active part in church services, what shows his modernity. Nowadays, our repertoire has lost the influence of past forms of sacred music. Our ideas about church music vary between liturgical choir and sole leaders of hymns. Couldn't we now draw from the motu proprio ideas to renew our present practices ?
Wilmouth, Philippe. "Le diocèse de Metz écartelé 1939-1945 : un évêque, son clergé et le peuple catholique". Thesis, Université de Lorraine, 2014. http://www.theses.fr/2014LORR0349/document.
Pełny tekst źródłaThe thesis presents a study of the catholic people of Moselle during the World War II which includes the episcopal hierarchy, the clergy, the congregations, the pious laity and the practitioners. It concerns as well the events occurring in Moselle than in the reception departments in the south of France after the evacuations from 1939-1940 and the expulsions from 1940-1941. The exhaustive study of the archives of the Bishopric, rather large because the priests have written a lot face to other sources and in particular German sources, helped to understand this two-headed that gives the Moselle particular interest since it was both face anti-Christian Nazi policy because of the annexation and the conciliatory policy towards the Church of the French State due to the transfer of more than a third of its population and half of the clergy and religious. This two-headed, sole in France, even in relation to Alsace itself annexed to the Reich, gives originality to the Church of Moselle. This study, priori regional, becomes national enrolling in those from 80’s upon the Church of France, or even European, because the Moselle was experimentation field of a Nazi anti-Christian policy. This study becomes sociological when it shows the consequences of the religious practice of the dispersion in a rather hostile environment. After demonstrating the omnipresence in the Moselle Catholicism community became an identity element partially related to Concordat status and keeping of religious schools, we respected the chronology to show the impact of acts of war on the Moselle Catholic people. We divided our work into two parts, November 1940 and expulsions constitute the breaking point. With computer skills, we were able to maintain accurate statistics, mapping religious practice and dispersion. Sometimes this requirement to fetch the source and the historical analysis that ensued jostled the patriotic memory. This study aims to fill a historiographical vacuum and be an additional element in the knowledge of the annexation of the Moselle, the politic of Nazification and the Moselle diaspora
Lay, Pradel Vivian. "Teresa de Los Andes. La construction d'une sainteté dans le Chili du XXe siècle". Paris, EHESS, 2015. http://www.theses.fr/2015EHES0169.
Pełny tekst źródłaTeresa de Los Andes' example appears as being an appropriate medium to analyze the construction of sanctity as well as the last years of a successful canonization process. My thesis focuses on three aspects of her sanctity. First, her experience and elaboration of ar early spiritual life based on a desire of sanctity and on the fulfilment of her religious vocatiorn by entering the Carmelite order. This explains some key points of her biography : her body and sensitive experiences (including mortification), her intense writing activity and her early death. Secondly, the first Chilean saint's writings, which include Teresa's life from the craddk to the grave. These are so to say self-hagiography writings that not only describe her life buv also make up for her journey towards holiness. Indeed, it later became a cornerstone of the canonization case. Finally, the social fabrication of sanctity. The analysis of the emergence oc her reputation for holiness points out a series of coordinated actions led by her family, her spiritual directors and the Carmelites of the Andes in order to give birth to a long lasting holy character. The Chilean Church's proclamation of Sister Teresa as a symbol of "national reconciliation" during the last years of the dictatorship makes one wonder about the connection between this turbulent context and the success of the canonization case that made Sister Teresa "A saint for Chile"
Airiau, Paul. "Le Séminaire français de Rome du P. Le Floch, 1904-1927". Paris, Institut d'études politiques, 2003. http://www.theses.fr/2003IEPP0014.
Pełny tekst źródłaFlageat, Marie-Claude. "Les Jésuites des provinces de l'assistance de France et la Première Guerre mondiale". Paris 4, 1999. http://www.theses.fr/1999PA040186.
Pełny tekst źródłaCavagnini, Giovanni. "Il nazionalismo cattolico nella Grande Guerra (1914-1918) : un confronto tra protagonisti : i cardinali di Pisa e di Parigi". Paris, EPHE, 2012. http://www.theses.fr/2012EPHE4010.
Pełny tekst źródłaThe bishops of the countries involved in World War I (1914-1918) chose to stand on their country's side, stating that military victory was necessary to end the conflict and to get back to a christian way of life, as the Pope wished. This work aims at explaining the behaviour of two cardinals who became in those years symbols of the harmony between religious faith and patriotism: the archbishop of Pisa Pietro Maffi and the archbishop of Paris Léon-Adolphe Amette. The thesis is divided in four sections. The first one is dedicated to the way the bishops dealt with the modernity arisen from 1789 and to their efforts to recreate a christian society through the saints' cult, catholic science, political organisation and nationalism. The second section focuses on 1914-1918, when Maffi and Amette openly supported the political authorities of their countries despite the tension between these ones and the Vatican. The third and the fourth section are dedicated to the war memory, celebrated by the bishops – and after their death by their assistants, friends and successors – to stress the catholics' loyal attitude towards the State. Although extreme (the european episcopate was not always chauvinist), Maffi and Amette's case sheds light on the mixture between catholicism and the patriotic religion that was among the causes of the resistance to the sufferings and sacrifices typical of the total war
Bouthillon, Fabrice. "Une théologie politique à l'âge totalitaire : Pie XI (1922-1939)". Paris 4, 1994. http://www.theses.fr/1994PA040083.
Pełny tekst źródłaChoosed for pape in 1922, Pius XI develops at first a political theology who was typical of the intransigent Catholicism: the first world war seems to him the failure's proof of the modern project of human autonomy in consideration of god, project that the French revolution had conducted to its apogee. Just as the memory of the terror had allowed the concordat of 1801, so he calls the peoples to come back to the reign of god. This integralistic program is connected to the totalitarian dimension of any ideology of Christendom, and to promote it Pius XI accepts to cooperate with fascism and nazism, because hostiles to revolution; but in the end of his reign, around 1937, he perceives that the church is more threatened by the totalitarianism than by the liberalism the First World War had shaked : so he insists more on the ties between Christianity and freedom. So he insists more on the ties between Christianity and freedom
Renoton-Beine, Nathalie. "Le Vatican et les initiatives de paix pendant la Première Guerre mondiale". Paris 4, 2001. http://www.theses.fr/2001PA040063.
Pełny tekst źródłaThe First World War was the theatre of several peace initiatives in which Pope Benedict XV participed either as an actor or as an observer. In 1914, his first peace appeal faces strong criticism and the public opinion refuses to accept the Pope's neutrality and his attempts to stop a war which is by everybody considered as just. .
Pigeon, Claude. "Les petites paroisses rurales du diocèse de Rimouski : repères historiques et ecclésiologiques au service d'un remodelage paroissial". Doctoral thesis, Paris 4, 2003. http://www.theses.fr/2003PA040006.
Pełny tekst źródłaThis dissertation offers elements of a response to the question of "how to organize church in small rural parishes today. " Three periods in the history of parochial networking in the diocese of Rimouski are first identified and analyzed. In the periods from 1867-1891 and 1928-1950, we find two different dynamics which lead to the foundation of small parishes in the rural milieu: the recognition of a stable community and the support for a colonization effort in the context of economic crisis. The period from 1968-2000 presents, on the other hand, a dynamic of struggle for the survival of small parishes faced with diminishing populations. In each instance, the ideal of Christian society is sought within the framework of parish. Three ecclesiological marks are identified in view of reshaping parishes. These three marks-structured communion, fraternity-solidarity, hope-involvement-reveal much about Christian life in a parochial milieu and are suggestive of a new and motivating pastoral project
Chassard, Dominique. "Vichy et le Saint-Siège : quatre ans de relations diplomatiques, juillet 1940-août 1944". Thesis, Paris, Institut d'études politiques, 2013. http://www.theses.fr/2013IEPP0067.
Pełny tekst źródłaThis research study describes the interstate relations which the Vichy regime maintained with the Vatican between July 1940 and August 1944 on the diplomatic level : the apostolic nuncio in France , mgr Valeri, on one side and, on the other side, the French ambassadors accredited to the Holy See, Wladimir d’Ormesson followed by Léon Bérard in December 1940. It underlines how valuable were, for a more and more disputed and rejected government, the presences of a high ranked papal envoy close to marshal Pétain and conversely of a French plenipotentiary in the Vatican state. It worked as a voucher of legitimacy. The study points out the expectations of the “Etat français” towards a more visible and concrete action of Pius XII diplomacy and the disappointment prompted by its spinelessness. It emphasizes, in spite of the advances made in the direction of the Church, the growing mistrust created in Rome by the political line followed by the French leaders: authoritarian downward spiral, anti Jewish measures, submission to the 3rd Reich. It finally sketches out the gradual move of the Holy See towards the “France libre” which led, after the collapse of the regime and the forced resignation of its ambassador to the formal recognition of the de Gaulle government
Iffono, Aly Gilbert. "Histoire des Kissia de la République de Guinée : de la conquête coloniale à la fin de la seconde guerre mondiale". Paris, EHESS, 2010. http://www.theses.fr/2010EHES0138.
Pełny tekst źródłaThe thesis presents the Kissi traditional society for a period of 50 years as it was conquered, dominated and exploited by France, Brita in and Liberia. It tried to show the impact of this trio colonization on the development of the society, to show in the final analysis, the ruptures inflicted and the heritage that was preserved. The question to answer is whether colonization was the unique cause of current conditions of undeveloped African society generally and the Kissi society particularly. To answer this question, the thesis presents 3 tendencies: One holds firmly culpable the colonization and systematically denies any benefit derived from it to the concerned societies. The second, while incriminating Africans, pays homage to the "goodness of colonization in Africa". The third estimates that responsibility lies at the door of Africans as much as the colonial factor. Faced with this contradiction and strong divergent perceptions, the research concludes that though colonization carries a heavier responsibility, Africans can not be totally exonerated. One only has to remember the internal contradictions which facilitated the conquest and the domination of the continent in the first place, or the complicity of some African chiefs who contributed largely to the colonial implantation and exploitation of their own territories. However, despite colonial conquest and the different forms of societal ruptures it brought here and there, the Kissi people were able to save their main culture as well as their leadership or governing system inherited from the pre-colonial era. In the end, the research concluded that the Kissi people are very conscientious of their existence as a socially, politically, and culturally well organized people in their environment and within defined boundaries known to all. The Kissi people are also conscientious of their history, culture and civilization they have every intention to defend and transmit through generations
Bouquet, Jacques. "Clercs et lai͏̈cs dans les nouvelles organisations catholiques du diocèse de Poitiers (1905-1939)". Université Robert Schuman (Strasbourg) (1971-2008), 2000. http://www.theses.fr/2000STR30013.
Pełny tekst źródłaThe introduction presents a theme based on the simple observation of a situation : the separation of the Church and the State, confirmed by the vote of the 1905 law, initiated a real disruption for the catholic church. In order to remedy this situation which was considered as harmful to a majority of the members of the Clergy, new organizations were born, run by clerics and laymen. The theme of the thesis consists of analyzing the relationships between these people in the diocese of Poitiers. This analysis enables the reader to understand their reactions, which have been scarcely studied so far. The first part presents the demographic, economical, political and religious situation of the diocese of Poitiers, in its two departments : Vienne and Deux-Sèvres. The next part of the thesis focuses on the organizations dea1ing with the religious defence, the social problem, the press publications, the family and the youth, the associations and the insurance companies. This analysis brings to the fore four essential facts : - The peculiarity of the diocese of Poitiers concerning the press and the teachers unions. - The tense relationships between clerics and laymen. - The rising part played by women in the organizations. - The different features of the diocese varying from one place to another
Gardet, Mathias. "Jeunesse d'Église, jeunesse d'État au Mexique (1929-1945)". Paris 1, 1996. http://www.theses.fr/1996PA010512.
Pełny tekst źródłaStarting from the thirties, a new conception of youth organization rises up. It is based on the confrontation between two new concepts of society coming one from the church the other from the state and youth organizations, mainly student organizations, already existing. Almos ten years of negociations "at the top" between political or chruch authorities and the leaders of the various youth and student organizations will be necessary before two new forms of youth organizations take shape : the catholic association of mexican youth (ACJM) and the confederation of young mexicans (CJM). Two organization wich institutionalize chruch youth or catholic youth and state youth or revolutionary youth respectively but wich are also effectively present in the field on the national level and the local level, giving birth to new ways and forms of sociability
Coutant, Paulette. "Les Arméniennes de l'Empire ottoman à l'école de la France (1840-1914) : stratégies missionnaires et mutations d'une société traditionnelle". Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0129.
Pełny tekst źródłaThroughout the study of the education of young Armenian girls, this piece of work allows light to be thrown on the cultural and social evolution of one of the minorities of the ottoman Empire, before its disappearance after the genocide of 1915. At the beginning of the 19th century, the American Protestant missionaries were pioneers in guidance of young women at the moment when the Armenian elite showed itself equally concerned about the nation's progress through education. The French Catholic Congregationallsts, present for centuries with the Eastern Christians, are trying to react to this vigorous competition. They made an appeal to nuns from the provinces of France who were capable of adapting themselves to precarious situations. To engage with the families, shape the young girl, a future mother, is to allow the implanting of catholic culture with the French tradition. The chronological framework, from 1840 to 1915, covers the whole period of presence of female missions whose actions were less studied than those of male orders. The research relies on the public archives (diplomatic and national) and above all religious from the relative orders (Ladies of Sion, Franciscaines of Lons-le-Saunier, Oblates of the Assumption, Sisters of St Joseph of the Apparition, Sisters of St Joseph of Lyon, Capucines, Brothers of Christian schools, Jesuits at Vanves and in Rome, missionary Pontifical works at Lyon), the most frequently unexploited along with the press and witnesses of the time. Pillars of the French Catholic establishments in rural areas in western Anatolia but also those of large metropolitan areas, very many Armenian women acquired a dual Franco-Armenian culture, becoming in this way the vehicles for the absorption of French knowledge and culture in the establishment, and further into the society of the Ottoman Empire which was coming to the end. Some themes of a more general view are tackled : the strategies of monks and nuns to implant themselves and last in Muslin territory faced with the restrictions of Ottoman power, the blossoming of elite young girls open to modernity. In 1920, a page was turned with the disappearance of missionary schools in Anatolia at the same time as the disappearance of Christians in this place