À partir du milieu du Xe siècle, conjointement à l'émergence et au développement d'une conscience communautaire, l'Église chrétienne médiévale met en place un cimetière consacré interdit aux « mauvais morts ». Parallèlement, la construction ecclésiale se concrétise par un encadrement plus précis des fidèles (à la fois liturgique, sacramentel et juridique), modifiantainsi le paysage et les pratiques sociales. Dès le XIe siècle, et – plus particulièrement – aux XIIe-XIIIe siècles, les décrétalistes, liturgistes et canonistes, dressent de nombreuses catégories de « mauvais chrétiens » privés de sepultura ecclesiastica, lesquels ont – jusqu'à présent – été considérés par les historiens des textes et les archéologues comme des « exclus ». Si la justice ecclésiastique semble intransigeante au sujet du devenir de certains (à l'instar – notamment – des meurtriers, des incendiaires, des jouteurs et, d'une façon plus générale, des excommuniés), elle envisage néanmoins leur réintégration dans le giron de l'Église. La présente étude, en favorisant une approche transdisciplinaire (sources écrites et archéologiques), se propose de comprendre ces interdictions funéraires, mais également d'appréhender sous un jour nouveau la gestion des espaces cimétériaux et de leurs marges. Si elle tend non seulement à éclairer le devenir des corps privés de sepultura ecclesiastica, elle invite également à discuter la prise en charge des « mauvais morts » par les autorités civiles et laïques. À ce titre, elle incite à concevoir les lieux d'exécution (fourches patibulaires, gibets, etc.) comme une forme à part entière de regroupement des « mauvais morts » / From the mid-10th century, together with the emergency and the development of a community conscientiousness, the medieval Christian Church sets up a consecrated cemetery forbidden to the "bad Dead". At the same time, the landscape and the social practices change due to a better defined guidance of the Faithful on liturgical, sacramental and juridical aspects. From the 11th century and more particularly by the 12th and 13th centuries, the decretalists, liturgists and Canonists list out a number of "bad Christians' " groups deprived of sepultura ecclesiastica, who were previously regarded as "outsiders" by the historians of written sources and the archaeologists. Despite of the ecclesiastical justice being uncompromising regarding the future of murderers, arsonists, jousters, and more generally, those who have been excommunicated, their reintegration within the Church is pondered.This study, promoting a multidisciplinary approach (written and archaeological sources), aims at understanding these funeral bans, as well as assessing in a new light the management of burial areas and their edges. It not only tends to shed light on the future of the bodies deprived of sepultura ecclesiastica, but it also raises the question on assuming the care of the "bad Dead" by the civil and lay/secular authorities. As such, it leads to see the execution areas (patibulary forks, gallows, etc.) as a full-fledged type of gathering the "bad Dead"

This thesis investigates the liturgical context of ecclesiastical discipline in early modern Scotland. The core question addresses the narrative being recounted within Protestant rituals of repentance, the liturgical expression of ecclesiastical discipline. Through an analysis of these rituals it is demonstrated that the primary narrative underpinning the performance of repentance is reconciliation with God and with neighbour. An examination of ceremonies officially authorised by the General Assembly, alongside descriptions of local practice, reveals how reconciliation was firmly embedded within the liturgical life of the Kirk. A secondary question addresses continuities and breaks with Scottish penitential practices prior to 1560. Although bringing a physical shift and ‘decluttering’ of performance space, many ritual continuities remained after 1560, especially in costumes, props, gestures and speech. This thesis is divided into four sections. Section One focuses upon ritual penitential practices employed by the pre-Reformation Kirk c.1500-1560. The ‘cluttered’ stage, or stages, upon which rituals of repentance were performed is also analysed. These twin themes, focusing upon pre- Reformation practice and performance spaces, provide the base-line for the assessment of ritual continuity. Section Two moves the performance to the Protestant theatre of reconciliation, 1560- 1610. After an initial exploration of the stages of discipline, rituals employed by the Kirk to effect neighbourly reconciliation are examined. They demonstrate how the expression of reconciliation and dispute settlement presents a potent visible representation of the harmonious community as the ‘true’ church. Moving from the harmonious community at the local level, Section Three investigates the liturgical performance of corporate repentance utilising the key text The Order of the General Fast. At both national and regional levels, corporate repentance became a visible expression of communal reconciliation to God and of the Protestant self-identification as the ‘new Israel’. The focus of the final section concerns excommunication, the ultimate tool of ecclesiastical discipline, and a further authorised liturgy, The Order of Excommunication and of Public Repentance, is examined. Far from permanent exclusion, the ritual of excommunication was intended to be radical soul-saving surgery, designed to reconcile an offender with both God and neighbour. In contrast with other recent studies which have analysed ecclesiastical discipline within a judicial context, the liturgical context of discipline as performed in rituals of repentance is placed centre-stage.

[pt] Desde os primeiros séculos de sua existência, o cristianismo convive com as heresias, que têm como principal característica a negação de uma verdade de fé, devidamente ensinada pela Igreja. A forma utilizada pelos Padres da Igreja, sobretudo nos primeiros séculos, para determinar se estavam ou não diante de uma heresia, consistia em confrontar a doutrina ensinada com a regra de fé. Esta consistia em uma medida que fundamentava-se na Sagrada Escritura e nos ensinamentos dos apóstolos. A doutrina que estivesse fora desta medida era considerada herética. A fim de evitar a proliferação de tais doutrinas e punir os que causavam desordens na comunidade, aos poucos foram se desenvolvendo na Igreja critérios de discernimento. Hipólito de Roma, no século III, utilizou a regra de fé no combate aos hereges. É um personagem polêmico, seja em razão da autoria de suas obras ou por sua forte personalidade, historicamente considerado o primeiro antipapa em virtude do cisma com o Papa Calisto. Este trabalho demonstra a forma como Hipólito combatia as heresias que ameaçavam o cristianismo nos primeiros três séculos e como suas obras foram importantes na defesa da ortodoxia da fé, sobretudo a partir da Philosophumena. Pretende-se também apresentar Hipólito de Roma muito mais como um guardião da fé do que um cismático, pois ao final da vida, morre no exílio reconciliado com a Igreja, combatendo o bom combate e, literalmente, guardando a fé. / [en] From the earliest centuries of its existence Christianity has lived with heresies, whose main characteristic is the denial of a truth of faith duly taught by the Catholic Church. The way bishops used, especially in the early centuries, to determine whether or not they were facing heresy, was to confront the doctrine taught with the rule of faith. This consisted in a measure that was based on the Sacred Scripture and the teachings of the apostles. Doctrine outside this measure was considered heretical. In order to prevent the proliferation of such doctrines and to punish those who caused disorder in the community, a code of laws was gradually developed in the Church. Hippolytus of Rome in the third century used the rule of faith in the fight against heretics. He is a controversial character, either because of the authorship of his works or for his strong personality, historically considered the first antipope because of the schism with Pope Callisto. This work demonstrates how Hippolytus fought the heresies that threatened Christianity in the first three centuries and how his works were important in defending the orthodoxy of faith, especially from the Philosophumena. It is also intended to present Hippolytus of Rome much more as a guardian of the faith than a schismatic, for at the end of his life he dies in exile reconciled to the Church, fighting the good fight and literally guarding the faith.

9 Summary The SSPX is a society of Roman Catholic priests, who aren't organized in any religious order, however, it's organization is similar to many religious orders. As its mission the SSPX consider the defense of a catholic priesthood, the Tridentine Mass and the true doctrine of the Church against danger, which supposedly affected the Church after the Second Vatican Council. The SSPX was established in 1970 and its center became Ecône Seminary in Switzerland. Hereafter, a wider informal group of Catholics, who were unsatisfied with an evolution of the Church, formed around the Society. The members of this group attended masses, celebrated by SSPX priests. This group had united more after a breakup between the SSPX and superiors of the Catholic church, which was caused by an illicit ordinations of a priests and following excommunication of a founder, archbishop Marcel Lefebvre, and his nearest fellows in 1988. From that point, these believers are forming to some kind of congregations similar to parishes, but which are unofficial and improvised. These activities, as well as a sacraments celebrated by SSPX priests, are unacceptable in a catholic canon law system (however, these sacraments are valid, if they were already celebrated!). The ethos of this society is conservative - both in a relation to...