Teses / dissertações sobre o tema "Justice Aspect religieux Christianisme"
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Son, Eunsil. "Misericordia non tollit iustitiam : l'enjeu épistémologique de la question de la justice divine chez Thomas d'Aquin". Paris 4, 2006. http://www.theses.fr/2006PA040203.
Texto completo da fonteThomas Aquinas develops the justice of God in diverse ways in his works. This offers privileged access to the intelligence of his theological epistemology. On the one hand, the three systematic texts devoted ex professo to this subject (Sent. IV, 46, SCG I, 93 et ST I, 21) explain the justice of God as distributive justice expressed in creation. On the other hand, in the Commentary on the Letter to the Romans, it is a question of the justice of God revealed in the Gospel, which consists in the justification of sinners. Thomas understands the relation between these two meanings, which respectively concern natural knowledge and knowledge throug faith, in light of God’s goodness, the common source of nature and grace. They are not opposed, but the latter presupposes the former and goes beyond it. This approach illustrates the Thomist conception of theological knowledge, whichi is consonant with the Aristotelian episteme model (knowledge by cause) and harmonizes reason and faith, contrary to a modern model inherited from Luther that will later prevail
Marchand, Mario. "Le phénomène de la justice réparatrice : étude d'une conférence familiale en milieu scolaire secondaire". Doctoral thesis, Université Laval, 2013. http://hdl.handle.net/20.500.11794/25197.
Texto completo da fonteThe goal of restorative justice is to help someone who has committed an offense against another person to acknowledge the wrong that was done and make amends for it. The direct and indirect victims as well as the family and friends of the offender take part in the process through a family group conferencing. This type of mediation, which was first used in the penal system, has been adopted in some schools. Statistics show that this approach has been spectacularly successful in terms of participant satisfaction and low recidivism. The practice of family group conferencing in high schools is the focus of our study. A family group conferencing was set up between two girls who had had problems getting along with each other since elementary school. The girls’ mothers and the school psychologist took part. Data from the meeting showed the benefits of restorative justice. At this point in the proceedings, it cannot be said that the conflict is settled. Our study shows that doubt about and mistrust of the other party can arise during the process. This realization led us to analyse in depth the types of doubt and the bases of mutual trust in a relationship. On a strictly theological level, our paradigm involves aspects of shalom and God’s covenant. We maintain that in order to bear fruit of repentance the offender must in return see loving people and generous acts of kindness, favorable conditions for creating bonds of trust. Thus, the family group conferencing becomes a way to show compassion to the wrongdoer. We also believe that a person’s doubt can be eased through an offender’s acts. The results of the study lead to a renewed practice of mediation.
Yaga, Jean Prosper. "La dialectique de la justice et du pardon : approches des positions de la conférence des évêques du Cameroun depuis sa création jusqu'à nos jours". Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAK013.
Texto completo da fonteJustice and forgiveness are like two poles of a dialectic that unites them to the point of making them inseparable. Forgiveness is a free gift that comes from a personal approach while justice is a natural or legal right that every human being is entitled. Indeed, forgiveness is not incompatible with justice. It coexists with justice without interfering. The work of one is supplemented by the contribution of the other. In this regard, there cannot be closure with forgiveness without justice. Likewise, there can be no reconciliation with justice without forgiveness. Thus, forgiveness is the fruit of justice. In fact, forgiveness is an act of love beyond fault that breaks pain and hatred. Forgiveness grows whoever offers it and contributes to the happiness of others. The past is vanquished and transcended. Justice is a safeguard that removes discord and inequality. From this point of view, justice and forgiveness are two interacting virtues that bring moral and spiritual fulfillment to human being. They are at the service of charity
Grannec, Christophe. "Histoire de l'action des chrétiens pour l'abolition de la torture (ACAT), 1974-1990. . . : de l'opposition à la torture à la défense des droits de l'homme". Paris, EPHE, 1996. http://www.theses.fr/1996EPHE5009.
Texto completo da fonteAt the end of the 1973 year, the organization amnesty international announced a world campaign for abolition of torture. The action of Christians for abolition of torture was born on the 1974 year. It was established by French Protestants but Catholics and Orthodox joined it very quickly. The aims of ACAT is action, information and prayer for abolition of torture. 15 years after its birth, ACAT had 15 000 members and 500 groups in France. A big meeting occured on the 1988 year for birthday of Universal declaration of human rights. An international federation of ACAT (fiacat) was born on the 1987 year: it is recognized by UNO and the council of Europe. The first years, action of Christians for abolition of torture fought against torture. Nomades, ACAT fights for human rights more widely
Diamantopoulou, Elisabeth-Alexandra. ""Corps et sexualité : représentations dans l'orthodoxie grecque et le catholicisme romain : étude comparative". Paris, EPHE, 2010. http://www.theses.fr/2010EPHE5021.
Texto completo da fonteThe representations of “body” and “sexuality” that can be drawn respectively from the religious discourses of Greek Orthodoxy and Roman Catholicism, illustrate the different conceptualizations of these issues that highlight the divergent construction and functioning of “normativity” within the two religious cultures. The comparative diachronic study of the respective systematizations, theological on one hand, and “juridical-canonical” on the other hand, leads to the conclusion that there is a profound “anthropological difference” between these two confessions, in spite of their common belonging to the «family» of the Christian religion. This profound divergence which represents, in reality, a different Worldview [“Weltanschauung”] as well as a different conception of the human being, gets a concrete expression after the significant changes that shaped Roman Catholicism from the 12th century onwards in the Latin West; more specifically, after the double transition operated, on one hand, from the Canon Law of primitive Christianity (“jus antiquum”) to the new canonical science (“jus canonicum”) and, on the other hand, from the « Theology of the Fathers » to the Scholastic theology – the big synthesis of theology and philosophy that took place from the 13th century onwards. All these significant transformations had far-reaching and fundamental consequences thereof, and contributed to the progressive shaping of a new sexual moral code, as well as to a new understanding of marriage and the « conjugal act », breaking off radically with the conceptual schemes and the theological and canonical Tradition that marked the era of the « undivided [Christian] Church »
Grelon, Jean. "Orientation homosexuelle dans l'Eglise catholique : aspects humains, ecclésiologiques et canoniques". Paris 11, 2001. http://www.theses.fr/2001PA111013.
Texto completo da fonteBin, Fabrice. "La pensée religieuse et l'impôt : contribution à l'étude de l'influence de la pensée chrétienne sur les systèmes fiscaux d'Europe occidentale". Aix-Marseille 3, 2005. http://www.theses.fr/2005AIX32021.
Texto completo da fonte: Religious thought is part of the creative forces of the law, according to George Ripert. Intrinsic element of sovereignty, taxation is only a secondary object of the christian church's social doctrines, whose bases are theological and political. If the division of protestant churches helped the the State's tax power compliance, the united catholic Church as maintained for long time a more reserved attitude towards it. The influence of these religious teaching on tax laws seems to be more indirect than direct, exactly as shown by comparative studies. In fact, the religious or moral purposes of tax policies are restricted to some old aspects of tax systems. On the other hand, the influence on the structure of tax systems seems to be more significant. If the value rationality - according to Max Weber - of Catholicism tried to hold back the introduction of income taxes, the means-ends rationality of Protestantism helped to adapt the tax systems to economical development
Lekkas, Georgios. "Liberté et progrès chez Origène". Paris 4, 1996. http://www.theses.fr/1995PA040154.
Texto completo da fonteMan's creation is brought to completion through his perfection which cannot be accomplishd without the decisive contributioin of his freedom. His rationality is due to the fact god has created him as a mirror of his presence. Man as a rational being cannot refute his rationality since the seed of word remains in force even in the soul of the worst sinner. Man is free but not ontologically independent of god, for he is always in constant relation with him, and through his free will he can always let his rationality either bear fruit or be weakened. At the end it seems origen is convinced that man's freedom, a fift of god, though not adverse to the divine providence it always acts as pedagogue towards his perfection
Hallak, Aziz. "Libre arbitre et prédestination dans l'islam et le christianisme oriental arabe, VIIe-XIIIe siècle". Paris 4, 1993. http://www.theses.fr/1993PA040075.
Texto completo da fonteThe human person's relationship with God is the main preoccupation of any religion. Now this relation is conceived as having two aspects: free will and predetermination. This is why this question has been the subject of discussion and controversy in the history of religious thought and became early on a subject of discussion between Muslim Mutakallimuns and Christian theologians belonging to the different eastern churches. The present work intends to introduce this interreligious debate by presenting texts of some of the Christian authors who wrote in Arabic. While defending human free will, these authors tried to reconcile it with the divide omnipotence, with god's foreknowledge and providence. At the same time, they tried to respond to existential questions like the problem of evil and the inequalities among persons. And they attempted, finally, to present the Christian conception of the relationship between God and the human person
Vaillancourt, Louis. "Le concept de "stewardship" chez Douglas John Hall comme fondement d'une théologie écologique christocentrée". Doctoral thesis, Université Laval, 1998. http://hdl.handle.net/20.500.11794/41398.
Texto completo da fonteDans le contexte de la crise écologique actuelle, la thèse consiste à approfondir la compréhension chrétienne du rapport homme/nature. Le thème du stewardship, de plus en plus présent dans la littérature théo-écologique, apparaît comme une clé pour identifier et exposer la contribution particulière du discours chrétien: celle de repenser les représentations cosmo-anthropologiques, présupposé fondamental à une éthique écologique. Un théologien de chez nous, Douglas John Hall, a longuement exploré cette nouvelle image de l'être humain compris comme steward, une richesse négligée de la tradition judéo-chrétienne, mais combien appropriée à la conversion anthropologique qui s'impose. L'étude systématique du concept de stewardship dans l'œuvre de Hall confirme la pertinence de son emploi comme pivot d'une théologie écologique. Elle fait aussi découvrir des possibilités d'enrichissement de la thématique grâce surtout à l'apport des traditions juive et orthodoxe. Notre essai ouvre finalement la voie à un développement christocentrique qui donne à ce symbole biblique son expression plénière.
Haddad, Mezri. "La problématique des rapports entre l'autorité spirituelle et le pouvoir temporel dans l'Islam et dans le christianisme". Paris 4, 1997. http://www.theses.fr/1997PA040278.
Texto completo da fonteIt is often said that, contrary to the case of Christianity, in Islam, spiritual authority and temporal power are inextricably bound. Considering the fundamental texts (Bible-Coran), we have demonstrated the theological and philosophical fragility of the above idea essentially politico-sociological. A long conceptual restoration, a few historical verities, relating the genesis and evolution of the couple religion/politics in the two monotheism: just as in contrast to Jesus, Mouhammad had been at the same time spiritual guide and political chief, there is not, strictly speaking, an absolute separation between temporal and spiritual "auctoritas" and "potestas", in the two religions. To say the contrary is to admit as a philosophical premise the laic dogma of modern thought. The "render to Caesar the things that are Caesar’s and to god the things that are god's" does not imply the separation, but just the distinction, between the two authorities. To establish a strict correlation between the "render to Caesar" and the later separation of the church and the state (1905), is consequently a reasoning simplistic reasoning simplistic and arbitrary. In reality, because the two religions take their origins in Judaism, they find a duality between the on earth and the next world, between the earthly and the heavenly. It is the articulation of this theological and metaphysical duality which induces all the rest: religious-political, temporal-spiritual, faith-law, sacral-profane. . . Etc. Without minimizing the theological, metaphysical, philosophical and historical differences which exist assuredly between the two traditions, it seems that Christianity and Islam recommend either the radical rupture between spiritual authority and temporal power, nor the absorption of one of the two authorities by the other. In our opinion, the two authentic traditions establish the authority of the two domains, inviting them to harmonic cohabitation
Kitts, Antony. "« Bons » ou « mauvais » pauvres ? Du mendiant vagabond au pauvre secouru en Normandie orientales au XIXe siècle (1796-1914)". Rouen, 2016. http://www.theses.fr/2016ROUEL032.
Texto completo da fonteThe thesis deals with the question of the treatment of poverty, begging and vagrancy in eastern Normandy in the nineteenth century, a region particularly affected by these phenomena. Among the logics and the processes of marginalization of these poor Normans, the most obvious is its origin in the socio-economic evolution of a century crossed by several serious crises. Other elements of explanation are to be found on the side of urbanization, migration, crime and social and health vulnerabilities. This reflection also led us to wonder about the means that a society is putting in place to combat this poverty and this begging. A system of public assistance, based on hospitals and charitable offices and supported by a multitude of private charities, has gradually been set up to relieve the “good” poor, before asserting itself Truly under the Third republic. At the same time, the “bad” poor, embodied essentially in the figures of the beggar and the vagabond, are subjected to severe police and judicial control, the paroxysm of which will be reached during the last third of the century with the Law on the Relegation of 1885
Vilbas, Jean. "Le mouvement chrétien inclusif et sa théologie de l'hospitalité". Strasbourg, 2011. https://publication-theses.unistra.fr/public/theses_doctorat/2011/VILBAS_Jean_2011.pdf.
Texto completo da fonteBorn in America about 50 years ago, the inclusive christian movement advocates, according to the Gospael, for the full inclusion of the Igbt people in the life and ministry of the Church, tries to eradicate any kind of exclusion. It gathers parishes, groups and communities that provide hospitality to the Igbt people in the Churches, in the name of Jesus-Christ. It doesn't constitute an organized movement but it refects a great diversity of theological, pastoral and political options. We have used a sociological survey to approach those welcoming christian parishes, groups and communities. We have tried to elaborate a typology, based on 16 models, that could do justice to the diversity of pastoral strategies. We also have tried to articulate a theology of hospitalité, induced by this practice of welcome and disseminated in an abundant collection of liturgical, pastoral and apologetical literarture. We therefore have tried to present, in a systematic and somehow transitory way, the converging and diverging reflexions coming from that movement, its practices of welcome and its theologians. They make of the hospitality of God, expressed in Jesus-Christ, the foundation of community life and ethical investigation of how to relate with one another in sexuality as in life together
Vézina, Jean-Alcide. "Militance chrétienne dans la dynamique du royaume : une foi qui cherche à se dire et à se célébrer". Doctoral thesis, Université Laval, 2009. http://hdl.handle.net/20.500.11794/20606.
Texto completo da fonteMiller, David. "Le pacifisme chrétien et la théologie évangélique". Doctoral thesis, Université Laval, 2014. http://hdl.handle.net/20.500.11794/25232.
Texto completo da fonteFrom 1980 until the end of the decades of the 90s, there is a resurgence of theological thinking and writing about the question of how to build a more peaceful world. This work focusing on the renewal of a theology of peace finds significant expression in the United States. Included in this effort to build a theology of peace are perspectives that see in pacifism an approach that is both coherent with respect to the message of the Gospel and relevant as a part of the Church’s contribution to peace in a violent world. Pacifist expressions are found in Catholic, Protestant and Evangelical discourse. This dissertation is an analysis from an evangelical perspective of three of these expressions of pacifism. Using the three components of a methodological model proposed by Canadian evangelical theologian Stanley Grenz, we analyze the relationship between this methodological approach and the three portraits of pacifism that form the corpus of this study. Our analysis will lead us to determine that there is a strong methodological correspondence between the three expressions of pacifist discourse studied and the evangelically-inspired theological model proposed by Grenz.
Larchet, Jean-Claude. "Étiologie, sémiologie et thérapeutique des maladies spirituelles : une introduction à la tradition ascétique du christianisme orthodoxe". Nancy 2, 1987. http://www.theses.fr/1987NAN21016.
Texto completo da fonteChristian orthodox ascetics, such as it may be defined in particular from the teachings of the great eastern patristic tradition, from the lst to the 14th centuries, may be considered as a therapeutic method of spiritual diseases. Taking as a norm of the spiritual health of man, the original condition of his nature, characterized by the orientation of all his faculties and energies toward god, it is from original sin that it defines the etiolgy of the diseases which affect fallen man, and which are essentially constituted by a perverted, unreasonable and against-nature use of these same faculties and energies turned away from god to be turned towrd "world". It makes of this multiform state of disease which affects the whole being of fallen man, a description that constitutes a true medical semiology. It is in such a systematic way, that it presents a therapeutics, which consists essentially in the reorientation of man toward god, in conformity with the order of his nature. This ontogic conversion is mainly realized by a double activity methodically defined : the straight against passions and the correlative acquiring of virtues. It is only possible by the synergy of human effort, freely carried out, which is designated by the word "asceticism", and of divine grace, acquired for mankind by christ, who has cured and restored in himself human nature he has assumed. It is in impassibility, the gate of perfect charity and the condition of spiritual knowledge, that man recovers health fully
Pifre, Véronique. "Pauvreté dans le Haut Maine : charité, assistance et lutte contre la marginalité, 1650-1789". Le Mans, 1999. http://www.theses.fr/1999LEMAA009.
Texto completo da fonteBuisson-Fenet, Hélène. "Un sexe problématique : le dossier de l'homosexualité masculine dans l'Eglise catholique française de Vatican II à nos jours". Paris, EHESS, 2000. http://www.theses.fr/2000EHES0026.
Texto completo da fonteJreige, Michel. "La révélation judéo-chrétienne propose-t-elle une vision de l'homme au médecin du vingt et unième siècle ?" Montpellier 1, 1995. http://www.theses.fr/1995MON11042.
Texto completo da fonteBernadou, Paul. "Lourdes 1858-2008 : anthropologie de la communication d'un fait religieux et de ses médiatisations". Electronic Thesis or Diss., Metz, 2008. http://www.theses.fr/2008METZ022L.
Texto completo da fonte5 to 8 million visitors spend about 300 million euros in Lourdes. 37 million web pages are consulted every year. The pilgrimage to Lourdes is thus an event, i. e., a dynamic reality to be apprehended through time, whose religious and economic influence, as well as in the media, does not diminish despite fewer regular churchgoers. The mediatization of this traditional Christian event in a modern and postmodern society is therefore worthy of thorough analysis.The anthropology of communication is useful to define more precisely the intercultural processes in publicizing Lourdes, both traditional and modern. Various corpuses, the polymorphous reflections of its contextualized mediatization, are essential to constitute the intelligibility matrixes of the numerous actors involved.The ethnographical materials of the first corpus make it possible for my three-faceted position as a sick person, a pilgrim and a researcher applying the ethno-methodological model to coexist with the positions of pilgrims suffering from cancer, carers and pilgrimage organizers. In the second corpus, some forms of mediatization, built up over the last 150 years, present a collection of images and corpuses from international libraries, which evince the values promoted through daily newspaper articles and the evolution of opinions on a national level and those from different nations. The writings of two science philosophers, A. Comte and L. Wittgenstein, provide their representations of religion and constitute the third corpus.Are the communication processes between tradition and modernity matters of Bateson's symmetrical or complementary schismogeneses or of Bernard-Weil's ago-antagonistic model?
Lupascu, Silviu. "L'imaginaire religieux au carrefour des espaces sacrés". Paris, EHESS, 2005. http://www.theses.fr/2005EHES0030.
Texto completo da fonteMr. Silviu Dan Lupascu's Ph. D. Thesis, entitled The religious imagination at the crossroad of the sacred spaces, unveils the spiritual continuity of the world beyond the boundaries separating religious universes and sacred texts. According to this approach, the complex relationship which exists between the religious spaces is not governed by autarchy or conflict, but by the harmony of the synchrony, by the mutual exchange of ideas, values and traditions which involve the accomplishment of the human being. The theocratical origins of the theological fulfilment of the human being are scrutinized within the context of the meeting of man and God in the unseen realm of the religious truth, where the human "I-ness" vanishes into the Divine "I-ness". The essence and the multiple hypotasis of this meeting are revealed at the crossroad of the sacred spaces, through the study of characteristic phenomena : rewriting of sacred texts, borrowing of ideas, assimilation of traditions and rituals. Conceived according to the principles of comparative religious studies, the thesis defines itself as an outcome of different fields of research : history of religions, theology, philosophy of religion, anthropology, history of culture and history of ideas
Bain, Emmanuel. "Eglise, richesse et pauvreté dans l'occident médiéval : l'éxégèse des Evangiles aux XIIe-XIIIe siècles". Nice, 2010. http://www.theses.fr/2010NICE2025.
Texto completo da fonteHar-Peled, Misgav. "Le cochon comme un problème : Grecs, Romains et l'interdit juif du porc". Paris, EHESS, 2011. http://www.theses.fr/2011EHES0092.
Texto completo da fonteThe purpose of this dissertation is to identify why and how the Jewish pork avoidance was singled out of other Jewish food avoidances in the Greco-Roman world. Approached from the perspective of Historical Anthropology, pork avoidance is explored through the inter-cultural dialogue between Greeks, Romans and Jews. Looking at the avoidance of pork as a problem, the dissertation endeavors to understand the way this problem was formulated and resolved within different discourses: the historical narrative of the Maccabbean revolt, Greco-Roman explanations of pork consumption and avoidance, as well as ethnological or philosophical discourses. The avoidance of pork became a symbol of separation not because of a traumatic event (as Mary Douglas proposed) but due to a gradual process. It is shown that Greco-Roman explanations of the Jewish pork avoidance, both negative and positive, are understood in the light of: 1) The Greco Roman conception of the pig, and its sacrifice or avoidance in Greco-Roman cults; 2) The philosophical debate between Stoicism (and later on Christianity) and Platonism on the status of the animal, the limits of the moral community, universalism, and philanthropy
Baconsky, Teodor. "Homo ridens : recherches sur le régime socio-culturel du rire à travers la patristique grecque". Paris 4, 1994. http://www.theses.fr/1994PA040196.
Texto completo da fonteLaughter is a uniform and repetitive physiological act. However, every society codifies and lives laughter in its own way. As a result, it becomes relevant to cultural anthropology. During the patristic age, byzantine civilisation developed a system of representing derision based on the bible and Hellenistic traditions. This system of representation, which justifies certain identity clashes (between Christians and pagans, monks and lay-people, clerics and actors), is evident in the urban world as much as in the ascetic milieu. Finally, the combination of these two symbolic entities leads to rendering derision sacred; the fools-for-the-Christ’s-sake and the saint-mimes are the principal representatives of this phenomenon
Lioté, Sébastien. "La notion d’économie dans l’histoire occidentale : des lois de la maison à l’économie politique". Paris 10, 2007. http://www.theses.fr/2007PA100186.
Texto completo da fonteMany historical studies dealt with economy of antic, medieval, modern and contemporary periods. They make an economic history, not an history of economy. Obviously, this notion knew various uses whose principal one refers to the idea administration of an area whose size did not cease increasing, of the house to planet while passing by the city and states national. However, an important step in this history is often neglected : her theological usage to qualify the salvating mission of Jesus Christ and the Church, known as the expression « economy of salvation ». The aim of this study is to retrace the institutional genealogy of this notion which, in the antic period, switches from « oίκoς » to « oίκoυμένη », then, in the Christian period, from Creation to « globalisation ». In addition to the analysis differentiated from the ancient economic order and of a Christian economic nature in their holding and bordering, it develops the link between the concept of economy and the idea of an economic justice, in order to highlight its fundamentaly normative essence. In the final analysis, it is a question of understanding that the current meaning of the economy, this science apparently purely phenomenologic, has in spite of her relative youth a very ancient history which partly explains her dominant position in the contemporary hierarchy of disciplines, such as the expression « political economy » means it
Lapierre, Jean-François. "Les fondements théologiques de la liberté de l'Église dans les sociétés pluralistes et sécularisées : une proposition de développement de l'ecclésiologie catholique". Doctoral thesis, Université Laval, 2021. http://hdl.handle.net/20.500.11794/69707.
Texto completo da fonteDignitatis humanae (1965), la déclaration du concile Vatican II sur la liberté religieuse, stipule que « [l]a liberté de l'Église est un principe fondamental dans les relations de l'Église avec les pouvoirs publics et tout l'ordre civil. » (DH 13 § 1) Or, la marginalisation de l'Église dans les sociétés pluralistes et sécularisées révèle les limites de l'approche juridique adoptée par les Pères dans ce document. Aujourd’hui, la difficulté d'imaginer la place et le rôle de l'Église dans des contextes sociopolitiques et culturels profondément différents de celui des années 1960, pose un important problème à l'ecclésiologie catholique. Pour discerner les contours de ce problème et pour y répondre de manière fructueuse, nous parcourons, dans la première partie de cette thèse, l'histoire bimillénaire du christianisme afin de comprendre comment la liberté de l'Église a été vécue et théorisée dans divers contextes. Dans la deuxième partie, nous analysons avec précision le texte et le contexte de Dignitatis humanae, pour comprendre les raisons et la signification du changement de perspective voulu par les Pères en ce qui concerne les responsabilités du pouvoir civil en matière religieuse. Enfin, dans la troisième et dernière partie, nous analysons les défis que rencontre actuellement cet enseignement conciliaire. Au terme de ce parcours, nous en arrivons à la conclusion que la mise en lumière des fondements théologiques de la liberté de l'Église, à savoir, d'une part, l'enracinement de l'Église dans le mystère de Dieu et, d'autre part, le caractère constitutif de la perspective eschatologique, permettent de comprendre cette liberté comme une limite au pouvoir humain – dans le monde ou dans l'Église. Ainsi compris, le principe de la liberté de l'Église contribue à l'élaboration d'une ecclésiologie politique dont les circonstances actuelles montrent la nécessité. Ce parcours permet aussi de prendre conscience que non seulement ce principe traverse l'histoire, mais qu'il a une histoire, et que l'étude de celle-ci révèle des éléments de continuité permettant d'affronter les défis actuels et à venir. En somme, les découvertes effectuées en chemin nous conduisent à poser la question de la liberté de l'Église dans les sociétés, non pas comme celle d'un groupe d'individus, mais comme celle d'un corps social qui interroge et travaille les cultures et, en particulier, les conceptions de l'ordre social.
Dignitatis humanae (1965), the Second Vatican Council's Declaration on religious freedom, states that « [t]he freedom of the Church is the fundamental principal in what concerns the relations between the Church and governments and the whole civil order. » (DH 13 § 1) However, the marginalization of the Church in pluralistic and secularized societies exposes the limits of the juridical approach espoused by the Council Fathers in this document. Nowadays, the struggle to envision the place and role of the Church in sociopolitical and cultural contexts profoundly different from the one characterizing the 1960's points to a serious problem in Catholic ecclesiology. To fathom this problem properly and to address it in a productive manner, we go through, in the first part of this thesis, Christianity's two-thousand-year old history so as to understand how the freedom of the Church was implemented and theorized in various contexts. In the second part, we carefully analyze the text and context of Dignitatis humanae, to understand the reasons and the significance of the perspective shift expressed by the Fathers with regard to public powers' responsibilities in religious matters. Finally, in the third and last part, we examine the challenges currently facing this conciliar teaching. We then come to the conclusion that the highlighting of the theological foundations of the freedom of the Church, namely, the rooting of the Church in God's mystery, and the constitutive character of the eschatological perspective, allows for an understanding of this freedom as a limit to human power – be it in the world or in the Church. Thus understood, the principle of the freedom of the Church becomes a central element of the political ecclesiology called for by the current circumstances. This endeavor shows that this principle not only runs through history, but has a history, the study of which reveals elements of continuity of paramount importance to face the current challenges and those still to come. The discoveries made along the way lead us to view the question of the freedom of the Church, not as that of a group of individuals, but rather of a social body whose presence challenges cultures and, in particular, the conceptions of social order.
Ressouni-Demigneux, Karim. "Le corps de saint Sébastien : charme, dévotion et image au Moyen-Age et à la Renaissance". Paris, EHESS, 2002. http://www.theses.fr/2002EHESA065.
Texto completo da fonteIn the middle of the XVth cent. , the iconography of St Sebastian, who was prayed to escape to pest, radically changes. The representation of an old man, or of a man in age of maturity “sagitted” with numerous arrows, is replaced by the one of a handsome young man, if not an adolescent, who visually does not show anymore suffering. From the XVIth cent. , the entire historiography analyses this phenomenon from the “apollonian hypothesis”: abusing of their freedom, painters would have drawn their inspiration by the model of antique representations of the Greek god that they just discovered. This explanation does not take into account the fact that this new iconography has been elaborated in a specific devotional context and that the rejuvenation of S. Sebastian does not only affect his figurative incarnation, but contaminates also prayers, mystery plays etc. . . Considering the corpus of texts and images who elaborate S. Sebastian's personality at the XIVth and XVth cent. , this PhD establishes that the metamorphosis of the saint is caused by a modification of the devout demand, a hope of recovering replacing the simple demand of intercession. At the junction of the medical and the religious, echoing the mingled knowledges of biology, natural magic and devotion, the juvenile body of S. Sebastian may then be thought as a “form of health” put as the disposal of devouts, and that act therapeutically on the body, depending on the current pneumofantasmology through imagination. Working this form, the artists exploit all the metaphorical potentialities of the sagittation (arrows symbolizing the disease and the glance cast at the saint's body) and make perceptible the vitality of Sebastian by stressing his humanation (by representing his genitalia). But this form potentially erogenous is perilous and from 1500 works appear, equivocal ones, that will arouse anger of Counter-Reformation's zealotes
Bekofe, Bootololo Jean-Freddy. "Droits de l'homme, théologie et contexte africain : perspectives éthiques et théologiques". Université Marc Bloch (Strasbourg) (1971-2008), 2004. http://www.theses.fr/2004STR20050.
Texto completo da fonteThe starting issue of our work in Human Rights promotion an African context. We underline somme striking cases of Human Rights violation in the Democratic Republic of Congo. The harrowing question of massive violation of Human Rights has led us to a reflection, which has encouraged us to seek advice from other researchers, notably theologians. Our work is divided in three parts. The first one answers the following questions : how to define the triptych Human Rights, Democracy, Constitutional State ? Is the Democratic Republic of Congo truly democratic ? How can Theology make a contribution to Human Rights promotion ? Is there a basic connection between Human Rights and Theology ? The second part deals with the following questions : what is African theologians' contribution to Human Rights promotion ? What is specific in the African Chart for Human and People Rights ? What kind of contribution to Human Rights promotion have the all Africa Conference of Churches (AACC) and the Yaoundé Colloquium brought ? The third part focus on one single question : in Congo, what achievements are working towards protection and promotion of Human Rights due to the three following areas : State, non-governmental organisations, churches ?
Park, Gon-Taik. "La problématique de la liberté dans l'oeuvre de Calvin". Paris 4, 2006. http://www.theses.fr/2006PA040061.
Texto completo da fonteThis research for the issue of the freedom of Calvin through his life permit to understand better, 1) the relation and the evolution of the civil freedom and of the christian freedom for Calvin, from his Commentary on De clementia and his Institutes ; 2) his conception of the freedom with relation to the notion of the Truth, according to his anti-nicodemite texts ; 3) his conception of the freedom in relation to the responsibility, according to his texts against the Anabaptists or the spirituals libertines ; 4) his notion of the freedom of conscience or of the religious freedom which man can enjoy practically only under the legislation of the State, although the conscience is a gift of God. But in order to synthesize Calvin's conception of the freedom. It is necessary to examine the definitive edition of the Institutes where one can make a diagram of the freedom. Our freedom — christian freedom — is located on the crossroad of all "vertical"(divine-human) and “horizontal"(interior-exterior) freedoms. Thus, Calvin's concept of the freedom appear well level-headed and capable of governing the spiritual life and the corporal life. One can say that besides "a modern Calvin", there is also "a introspective Calvin"
Salaün, Ramalho Françoise. "La notion de paix dans le royaume capétien à l'époque de Louis VI (1108-1137)". Paris 4, 1996. http://www.theses.fr/1995PA040182.
Texto completo da fonteThe word pax is very common in texts dating back to the beginning of the 12th century. It is meant to describe various notions, linked by the religious and moral meaning of this central of Christianism. The achievement of internal peace (pax, quies) which is here understood as the anticipation of eternal rest in god is one of the main aspects of monastic life. Several institutions, among which truce of god, try and organize social peace (pax, concordia, unitas) ie unity among Christians. Moreover the political and religious texts of that time insist on the peace-keeping function of public powers: Christians leaders must put their potestas at the service of the peace and justice of god. The king's mission is to provide safety to churches and protection to miserabiles personae. By controlling this specific function the Capetian king made his these elements of power previously in the hands of local lords, thus setting up again the bases of public peace
Beck, Robert. "Jour du Seigneur, jour de fête, jour de repos : les mutations du dimanche en France, 1700-1900". Paris 7, 1995. http://www.theses.fr/1995PA07A001.
Texto completo da fonteFirst part : sunday in the 18th century, 1700-1791 its character of lord's day, the reasons for a religious practice for nearly everybody. Sunday life out of church. The first breaks in the sanctification of the day from 1750 on. Second part : sunday in the turmoil of the french revolution 1791-1830. How the decadi replaced sunday, woiy it failed. Napoleon's policy of free-employement. The attempt to restore the sanctification of sunday in 1814. Third part : the set-back of lord's day and the creation of the day of rest, 1830-1900. The set-back of the religious practice in the 19th century, the explosion of work. The apogee and decline of popular sunday, a feast-day. Social and ideological conditions of the reinvention of sunday as a day for rest and family at the end of the century
Coirault-Neuburger, Sylvie. "Dire la croyance". Paris 5, 1994. http://www.theses.fr/1994PA05H094.
Texto completo da fonteWhat is believing? Believing is neither knowing, nor plain imagination. One’s belief expresses itself so as to develop a world of original relations. Dialogue is not always possible there. Its logics admit impossible. Are signs and speeches that express belief faithful? Relations with other people, with the object of belief demand to go on ways leading from meeting to recognition
Robivelo, Adrienne Rodolphe. "Le Christianisme et l'usage des plantes médicinales à Madagascar : relecture, réconciliation, réhabilitation". Université Marc Bloch (Strasbourg) (1971-2008), 2005. http://www.theses.fr/2005STR20068.
Texto completo da fonteMany Malagasy christians refuse the use of medicinal plants as this is regarded as a pagan practice. Some even flatly reject them. They live however in one of the poorest countries in the world economically point of view, and paradoxically it has a very rich flora with therapeutic virtues which makes foreign pharmaceutical laboratories happy. Faced with a persistent impoverishment, resorting to these plants becomes necessary, even vital, given that imported medicines as well as hospital care are not accessible to the great majority of the population. We want to understand the reasons why the concerned christians reject these plants in order to urge them too to accept and to take advantage, of these natural resources within reach. A theological approach, reinforced by ethnobotanical studies, brings out the first vocation of plants and man, with their respective evolutions; the objective being to reconcile them. We are trying to rehabilitate the use of plants with medicinal proprieties and, referring to Jesus's teachings, we are offering them to advance in their faith, which should help the concerned christians to use them without feeling guilty for it
Karangwa, Jean-Marie Vianney. "L'Eglise institution face à l'individualisation du croire : théologie et droit de l'Eglise aux prises avec le paysage religieux". Strasbourg, 2011. https://publication-theses.unistra.fr/restreint/theses_doctorat/2011/KARANGWA_Jean-Marie_Vianney_2011.pdf.
Texto completo da fonteIt is appropriate to choose to study the institution of the Church and the individualization of belief using scientific research with regard to canon law. This entails dealing with the question following the multidisciplinary approach adopted by studies of church law. Such an investigation throws light on how civil and church societies are interdependent and belong together. The first part of the study, taking a social-theological view, seeks to describe individualization, on the one hand, and the reality of religion, on the other. It endeavours to show the contradictory interaction of these two themes and suggests how this may be resolved. Here the principal outlines of religious reality are examined, the exposition relying on a study of church forms and traditions. Our approach is phenomenological and theological : it is here that the individualization of belief comes in. The second part introduces the authoritative standard of law : to what extent the Magisterium influences the way the day-to-day life of the institution is conducted? The Church’s study of doctrine has led it to draw up a code, keeping in mind the concepts of the separation of “Church and State” or religious pluralism. The result is evident : the ecclesia is turning towards individualization, and this result in a tendency towards laicization, even de-christianization. The study shows this is happening. Interdependence and a mutual association are necessary, as much for the Church as for the society, and these belong together in the perspectives of both canon and normative law. What future lies ahead for their association? Can we suggest how it may happen? No matter how complex the questions raised, be they theological, dogmatic, sociological and canonical, bringing about this double association must be an objective for the believer of today
Ferrari-Saugon, Ghyslaine. "Les chrétiens face à la mort en Gaule dans l'Antiquité tardive : d'après les sources littéraires et épigraphiques antérieures au VIIe siècle". Paris 12, 2001. http://www.theses.fr/2001PA120055.
Texto completo da fonteMiller, Larry. "Christianisme et société dans la première lettre de Pierre : histoire de l'interprétation, interprétation de l'histoire". Université Marc Bloch (Strasbourg) (1971-2008), 1995. http://www.theses.fr/1995STR20085.
Texto completo da fonteIngegno, Maria Valeria. "Quelques commentaires inédits des Epîtres pauliniennes au XIIe siècle". Paris, EPHE, 2009. http://www.theses.fr/2009EPHE5019.
Texto completo da fonteOur study leads us to a few inedited commentaries of the Pauline Epistles, in particular, on First Corinthians, composed by Gratia Dei, Gilbert of Poitiers and the anonymous author of the “Glosulae glosularum”. After a preliminary chapter wherein we offer a general survey of the commentatorial tradition on First of Corinthians from Marius Victorinus to the authors of the twelfth-century, we take up a question which lies at the heart of the matter : is it possible to determine the provenance of our three commentaries ? Which respect to our first text, after considering various attributions proposed by the scholars, we suggest an identification with the otherwise unknown John of Poitiers, this on the basis of the title of ms. Paris, BnF. Lat. 14442 (f. 1 r). In our second work the attribution of commentary in question on the Pauline Epistles to Gilbert of Poitiers rather than Gilbert of saint-Amand is supported, as Heirich Denifle showed at the begininning of the XXth Century. Our third work, of monastic origin, is related to the first links by its massive reutilization of it. That this would indicative a Poitevin provenance is confirmed by its use of such texts like the “Uita sancti Caesarii Episcopi Arelatensis” and Hervé of Bourg-Dieu’s commentary on the Paulinian Epistles, of which there was very little diffusion from his own locality (we have no more than two witnesses). Finally, it is possible to talk about a Poitevin theological School during 12th Century. The study of sources is of no small importance to our purposes: it brings to light those texts which circulated at the time in Poitiers. Further, it takes stock of the reutilization of patristic texts (above all Agustin’s, but Ambrosiaster’s is also to be noted), Carolingians texts (Haymo, as he appears in the anonymous “Glosulae Glosularum”), and contemporaneous texts (the Glossa ordinaria of Anselm and Radulph of Laon, the commentary of Hervé of Bourg-Dieu). While our study of exegetical techniques has shown our authors’interest in the letter and history, our examination of the biblical texts has pointed up the unity of our three Poitevin works, all of which exploit the manuscript Dublinensis ou “Codex Armachanus” (9th cent. In. ), edited by John Gwynn in 1913. In the case of the “Glosulae glosularum”, the dependence is indirect - for several specific lessons it has been influenced by K, or “Codex Karolinus” (9th cent. ). From this data it is possible to inquire into the relations obtaining between Poitiers and the north of the Europe or the nearer ‘Irish’ monastic foundations …
Bernadou, Paul. "Lourdes 1858-2008 : anthropologie de la communication d'un fait religieux et de ses médiatisations". Thesis, Metz, 2008. http://www.theses.fr/2008METZ022L.
Texto completo da fonte5 to 8 million visitors spend about 300 million euros in Lourdes. 37 million web pages are consulted every year. The pilgrimage to Lourdes is thus an event, i. e., a dynamic reality to be apprehended through time, whose religious and economic influence, as well as in the media, does not diminish despite fewer regular churchgoers. The mediatization of this traditional Christian event in a modern and postmodern society is therefore worthy of thorough analysis.The anthropology of communication is useful to define more precisely the intercultural processes in publicizing Lourdes, both traditional and modern. Various corpuses, the polymorphous reflections of its contextualized mediatization, are essential to constitute the intelligibility matrixes of the numerous actors involved.The ethnographical materials of the first corpus make it possible for my three-faceted position as a sick person, a pilgrim and a researcher applying the ethno-methodological model to coexist with the positions of pilgrims suffering from cancer, carers and pilgrimage organizers. In the second corpus, some forms of mediatization, built up over the last 150 years, present a collection of images and corpuses from international libraries, which evince the values promoted through daily newspaper articles and the evolution of opinions on a national level and those from different nations. The writings of two science philosophers, A. Comte and L. Wittgenstein, provide their representations of religion and constitute the third corpus.Are the communication processes between tradition and modernity matters of Bateson's symmetrical or complementary schismogeneses or of Bernard-Weil's ago-antagonistic model?
Bérubé, Réjean. "Avoir à être le bien en personne chez Zundel : esquisse d'une éthique pour qu'elle soit au meilleur d'elle-même". Doctoral thesis, Université Laval, 2017. http://hdl.handle.net/20.500.11794/27568.
Texto completo da fontePereira, José. "L'accompagnement spirituel et religieux en fin de vie". Master's thesis, Université Laval, 2004. http://hdl.handle.net/20.500.11794/45027.
Texto completo da fonteGiraudet, Marie-Jo. "L'hospitalité d'Abraham : exégèse et iconographie, des débuts du christianisme au XIVe siècle en occident". Paris 4, 1998. http://www.theses.fr/1997PA040085.
Texto completo da fonteIconography of Abraham’s hospitality (gen. 18) is deeply connected to exegesis. As early as the beginning of Christianity, this episode, as all the bible, is annotated everything is about Christ’s life. This allegorical way of thinking is, in part, connected to the fathers' Hellenistic culture. It has been identical during the middle age, by respect of the traditions more than by impossibility of personal reflexion. XIIIth century will free him of this fathers' heritage but in recognizing what he owned to him. At the end of XIIth century, a new literal reading seems indispensable. The Trinitarian symbolism of gen. 18 , is kept by father, but the real vision of trinity is dicemed by Ambroise. Allegory and symbolism are confounded words during middle ages. Beside all Trinitarian connotations, we can feel a figure of annunciation, of incarnation, of the Eucharist, of the resurrection. Abraham's moral values are also glorified: hospitality, faith - he never doubts that he will have a son - trust in god who aiks into interfere for Sodom. Iconography takes possession of all these significations and of the historical part of the subject : bible, liturgical books, the psychomachie de prudence, the city of God from saint Augustin are reflects of the story, of his symbolism, of Abraham’s valor’s whose life is in engrave in the story of the salvation in the walls of paleo Christian and roman's churches. Fidelity to the text is learnt thought the messengers - alike or not - Sara’s presence, her attitude, Abraham’s tent very often evoqued by an architecture
Maxim, Sebastian. "La question du moi chez Maître Eckhart : du souci de soi à l'union avec Dieu". Paris, EPHE, 2010. http://www.theses.fr/2010EPHE5010.
Texto completo da fonteBy studying the question of the self in the works of Meister Eckhart, we want to focus on the self as appropriated singularity, as this concept is thematised in the German work of the Dominican. In this very specifically pastoral context, we question the relationship between the communication inherent to the addressed speech of the preacher and the becoming of the listener’s self. Our route includes three stages through which this intuition is verified and supported. We analyze firstly the question of the ‘self concern’ in Eckhart’s work, as it appears in the German treatises. The ‘self concern’ – a path of individualization towards a personal truth - supplies the philosophical foundations to think of the self in a continual confrontation with the world and to the activity of man within the world. The relationship to oneself and the various modes of its expression form the core of this part. We confront then these results with the notion of the ‘detachment’, in order to show in which way and under which conditions the ‘self’ as untied can be still considered a self. This self, free of any objectivation and of any dependence in front of a cause, which is alien to him by essence, finds an attitude which allows him to acquire freedom in the world. The untied self is the one which succeeds to consider his own what elsewhere should belong to another founding of him. In conclusion, we emphasize the way in which the singularity of the self by Meister Eckart is thinkable within the path toward the union with God. This one is not a fusion but a dynamic in which every entity participates, in its own way, to the constitution of this union
Taupignon, Jeanne-Aimée. "Les écrits d'Ambroise de Milan sur la virginité : recherche d'un principe d'unité". Paris 4, 1993. http://www.theses.fr/1993PA040047.
Texto completo da fonteThe first part of this study shows the opacity of an ambivalent language in the ascetic works of Ambrose of Milan: the bishop speaks about virginity in using the figures, the rites, the images of baptismal liturgy. The efficiency of Ambrose’s ascetic preaching lies in subliminal perception of these images: the consecration of virginity seems to be the real and necessary achievement, confirmation of baptism. But this aesthetics takes root in a fervent mystical theology of sacraments and history: the grace of virginity is given in the sacrament of baptism. The ambrosian doctrine concerning church as well as redemption and eschatology explains this belief. But the grace of virginity is not the same thing of the baptismal grace: it requires a voluntary engagement, the consecration of virginity, that Ambrose describes as an active, risky, untiring search of god and that symbolizes the amorous pursuit of woman in the third and fifth chapter of the song of songs. At the end of this quest, the human being becomes the sanctuary of holy spirit: he is deified
Jeter, Douglas. "Le problème de la communication de l'Évangile et de sa perception : l'exemple des Assemblées de Dieu en France". Paris 4, 1994. http://www.theses.fr/1994PA040099.
Texto completo da fonteThe aim of this dissertation is the study of the communication of the gospel, with a particular emphasis on the problem of the perception of the message by the sender and the receiver. The model used is a protestant, evangelical movement, the assemblies of god of france. The specifics of communication by a minority religious group in the present society form the screen through which the general problem is considered. The principles of the science of communication serve as a base for the methodology used. Historical and sociological aspects of thisgroup are presented to determine the perception of the message it wants to communicate. An analysis is then made of the projected audience, underlining the elements shared with those who transmit the message. The typical factors which influence perception, as well as those which are less classic because of their "spiritual" nature, are studied to find those whose could enhance the possibility of a successful communication event though a positive influence on the perception of the message of the gospel
Perrot, Jacqueline. "Augustin et les versets évangéliques sur l'enfance avant et après 411-412". Paris 4, 1994. http://www.theses.fr/1994PA040271.
Texto completo da fonteWas the child valued by the Gospel,while the Ancients considered him an incomplete being ? How was the promise perceived that those who become like a child would enter the Kingdom of Heaven ?. .
Rilliet-Maillard, Isabelle. "Païens et chrétiens devant la mort aux 3e et 4e siècles : Recherches sur les sarcophages et le décor funéraire". Paris 4, 1986. http://www.theses.fr/1986PA040047.
Texto completo da fonteThis study dedicated to the chronology of the pagan and christian sarcophagus with double portrait in medaillon in the fourth century a. C. , has tried to treat the pieces in their archeological whole. Therefore, an especially attention was given to the next problems: sculpture, technique, production and diffusion of the sarcophagus, marbler problem, workshops, evolution of the mentality in regards of the decoration. The sarcophagus production of the third century a. C. Has been considered for a point of comparison, when the fourth's one has been collected in a exhaustive corpus. The detailled style of the portrait in medaillon has precised or rectificated the sarcophagus chronology between 300 and 410. The science of the portrait's sculpture has also been enriched by the regrouping made with the relief's portraits of the sarcophagus, regrouping based not only on the feature of the hair-style but on the whole of the head
Toupin-Guyot, Claire. "Modernité et christianisme : le Centre catholique des intellectuels français (1941-1976) : itinéraire collectif d'un engagement". Lyon 2, 2000. http://theses.univ-lyon2.fr/documents/lyon2/2000/toupin_c.
Texto completo da fonteCreated in 1945, the Catholic Center for French Intellectuals defined itself by what it successively accepted and rejected. Concerned with elevating wordly culture to the level of religious culture, it adopted starting in the late 1940s a more reflective dimension, seeking to establish dialog between modernity and Christianity. It organized, then, original intellectual activities based on interdisciplinarity and dialog with intellectulas, both believers and nonbelievers. This work thus proposes to study the attitude of a specific group within the framework of a double chronology : first, a cultural chronology wherein, between 1945 and 1975, blossomed successive modernities , and a religious chronology marked by the intransigence of Pius XII, the aggiornamento of Vatican II, and the post-Conciliar crisis. It thus places itself at the interface of the cultural and the religious, through the study of the collective itinerary of a specific intelligentsia which, most of time, preferred the stage of expertise, and more rarely opted for commitment. The disappearance of this forum for reflection in the middle of the 1970s underscores at once the crisis of the intellectual model such as it was established following the Second World War, and the implosion of French Catholicism. This work will study the intellectual milieus solicited by the forum for reflection by using the instruments of analysis developed for the study of these milieus, but it will seek just as much to take into account the content of the theological, philosophical, political and even literary reflection formulated during these thirty years. This double analysis will enable us to see the degree to which this intelligentsia opened itself to modernity, while at the same time keeping its originality within the French clergy
Chemaly, Jean-Pierre. "Contenu religieux, stratégie communicationnelle et radicalisme : les sites internet chrétiens et musulmans et le monde arabe : enquête régionale et étude de cas". Paris, EPHE, 2008. http://www.theses.fr/2008EPHE5017.
Texto completo da fonteChristians and Muslims religious website, for the Arab world, obey to different criteria to elaborate their sites. Those sites alters between religious communities and minorities. Diaspora plays also a role in elaborating those websites. Muslim community in Europe requires on Arab websites the creation of links related to the occidental way of life. Christians communities like the Coptic and the maronite create in English and French their websites showing their sympathies to the occidental world. To diffuse the content of their websites the strategies of communication depend on religious and political criteria’s. The border is very thin between those too criteria. Some Christians political websites don’t hesitate to post religious information and some Muslims websites don’t hesitate to post political information. All this evolving in a censorship context. Finally the only tool of communication for them, Islamic and radicals spread their message on the web against the will of the official religious authorities. The geographical dimension for the study of these sites is the Arab world. A case study has been done for Lebanon, Egypt, Syria, Jordan and Saudi Arabia
Agoras, Konstantinos. "Personne et liberté, ou "être comme communion"". Paris 4, 1992. http://www.theses.fr/1992PA040198.
Texto completo da fonteThe purpose of the research involves finding a theological structure, that of John Zizioulas, a contemporary orthodox theologian, and the articulation of a thought system which identifies being as a communion event starting from the Eucharistic location in theology. The research is committed to the historical approach of the question Hellenism Christianity and to the notions of personal hypostasis and of "agapetic" freedom in the Greek patristic tradition. Moreover, the research tackles the hermeneutic circle "god-being" and "created uncreated" in order to propose a new theological entry into the ontology of the created and into Christian anthropology, with an eschatological perspective
Guittard, Charles. "Recherches sur le carmen et la prière dans la littérature latine et la religion romaine". Paris 4, 1996. http://www.theses.fr/1995PA040106.
Texto completo da fonteFirst is studied the situation of the prayer in the roman religion (libri, typology) and described the proceeding of the prayer as ritual. Are defined the formulas in the public worship (sacrifice, votum, supplicationes, hymns) and in the private or domestic worship (interjections, daily prayers, genius, prayers form birth to death). Then are considered the problem of the Saturnian verse and its religion with the Latin carmen (accent, prosody), the tradition of the oracles (sibylline oracles) etrusco-italic tradition (carmina marciana, tarquitius priscus, vegoia, haruspices). Philological studies are devoted to the great corpus of prayers preserved in latin literature: bronze tables of iguvium, ritual of devotio and of evocatio, prayers from Cato's De Agricultura, special studies are dedicated to the colleges of fetials, augurs, salians and arvals brothers