Le Roussillon est un espace entre mer et montagne situé à la croisée des populations de l’extrême sud de la Gaule et du nord-est de l’Ibérie. Une approche globale du territoire et des dynamiques de peuplement est réalisée afin d’appréhender l’évolution, la diversité spatiale et qualitative des vestiges archéologiques dans le temps. Les données archéologiques disponibles sont revisitées à travers de nouvelles recherches de terrain (prospections, fouilles) afin de proposer une synthèse des connaissances. Ces données apportent des informations sur l’occupation et l’exploitation des ressources disponibles dans les espaces littoraux et dans les massifs pyrénéens. À l'aide des systèmes d'information géographique (base de données, SIG), l’analyse est menée en recherchant les articulations entre les ressources naturelles, les territoires d’habitats et les zones d’échanges économiques. Ces dynamiques sont confrontées à la réception et à la diffusion des céramiques d’importations issues des échanges avec le monde méditerranéen. Les flux commerciaux résultant d’études céramiques inédites permettent d’appréhender dans le temps les diversités culturelles et commerciales des populations et la nature des contacts de cultures. Les échanges et les relations entre Grecs, Ibères (principalement) et populations locales sont développés à travers 6 études de cas menées sur les agglomérations littorales (Ruscino, Elne), portuaires (Collioure) et d’arrière-pays (Teixonères, Escatiro). Enfin, l’étude d’un lieu de culte gréco-romain (la Fajouse) permet d’expérimenter une archéologie des cultes afin d’aborder les comportements rituels, le paysage religieux et humain d’un espace montagnard situé au cœur des circulations terrestres entre la Gaule et l’Ibérie. / The Roussillon is a place located between mountains and sea, at the crossroad of the extreme south Gaule and North-East Iberia. A global approach of this territory and its population dynamics is realized in this work to understand the evolution and the spatial and qualitative repartition of archaeological remains through the centuries. The available Archaeological data has been studied again through to the latest field investigation data (obtained by prospection and excavation) to present a report of this knowledge. This data brings information about people occupation and the use of available resources in coastal and mountain areas. Thanks to the geographical information system, the data analysis shows the connections between natural resources, occupied spaces and economical exchange areas. These dynamics are confronted with the reception and the diffusion of imported ceramics coming from the Mediterranean trade. Commercial flows resulting from the new ceramic studies allow to understand, during this period, the population’s commercial and cultural diversities and how were their relationships with other populations. Exchanges and relationships between Greek, Iberian and local populations are developed through 6 case studies on coastal (Ruscino, Elne), port (Collioure) and hinterland cities (Teixonères, Escatiro). Finally, the study of a Greco-Roman cult place (la Fajouse) gives the opportunity to experiment an archaeology of cults in order to approach ritual behaviors as well as human and religious landscape of a mountain area located at the crossroad of Gaul and Iberia axes.

Philosophy, Practical and Systematic Theology / D.Th. (Practical Theology)

This dissertation examines the attitudes of people regarding the worship music that is being used in South African Protestant churches during the last decade of the twentieth century. The research is aimed at the man-in-the-pew to identify general trends across a variety of denominations. 4920 questionnaires were sent to 980 churches countrywide and completed anonymously. Questions are divided into three categories: personal information, church related, personal opinions. Every question has space for comments. Chapter one is a general discussion on people's opinions and attitudes and the aim and method used. Chapter two is an historical synopsis. Chapter three is an analysis of the questionnaire including hypotheses, graphs, results and comments. Chapter four, the conclusion, identifies general trends regarding formality and informality, choirs and music groups, background music, traditional versus contemporary, education and influence of leaders, the need for policies, use of media and instruments. Proposals are suggested. / Art History, Visual Arts and Musicology / M. Mus.

Made available in DSpace on 2016-08-03T12:20:30Z (GMT). No. of bitstreams: 1 Santa Angela Cabrera.pdf: 405823 bytes, checksum: 839b3afec519db242d7ef380052c9cda (MD5) Previous issue date: 2007-11-21 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / In Latin America we have little bibliography on Psalm 23. Nevertheless, we have a few researchers who are able to dialogue academically with European scholars about our object of study. In spite of the great attractiveness of this text in the pastoral world in our continent, exigetically we have come up short with this Psalm, which has become our justification for making a study of this Psalm. Psalm 23 in enwrapped in the Psalter. It is Hebrew poetry, which is characterized by the repetition of the meaning of its phrases. Its content is between the lines, thanks to the frequent use of images, symbols, and figures. For these and for other reasons, it is difficult to point to its date of origin, but it must be pre-exilic. Our text reveals, as a vital place, a liturgical community. This community is located in the Jerusalem temple. There are there, each in turn, priests, levites, organic intellectuals, in sum, persons who have witnessed up close the controversy of a person who has sought refuge in the temple and who has found a supportive place in the sanctuary. From this we deduce that Psalm 23 was written by someone with poetic sensibility, inspired by the life of the person sheltered. The Psalmist has experience Yahweh s care. There in the temple, in the area of the kingdom of Yahweh, those who threaten him cannot capture him. The reasons for persecution may suggest debt matters and at the same time matters of justice.. Once in the sanctuary, he is lacking for nothing, because his shepherd/ king provides him with what he needs, that is, food, drink, protection, security, dignity and fraternity. The agressors are witnesses of the happy state of their enemy, but they can do nothing to him. For this reason the Psalmist has no fear and, in the presence of Yahweh, finds comfort. Yahweh as shepherd/ king is host to the one he protects. From the innocence of the refugee is born the air of celebration, because the liturgical community celebrates the salvation which has been received. The graces received have for the Psalmist a communitarian repercussion, the good and the solidatiry which he has experienced will come back to those who surround him, not by obligation but as gratitude. For reasons fo security and gratitude the Psalmist wishes to remain in the house of Yahweh.(AU) / Na América Latina temos pouca bibliografia sobre o Salmo 23. No entanto, contamos com alguns pesquisadores que podem dialogar academicamente com cientistas europeus sobre nosso objeto de estudo. Apesar do grande atrativo deste texto no mundo pastoral de nosso continente, o aporte exegético deste Salmo estava em dívida, o que se tem convertido numa de nossa justificação científica para o estudo do Salmo 23. O Salmo 23 se incrusta dentro do saltério. É poesia hebraica, a que se caracteriza pela repetição do sentido de suas frases. Seu conteúdo está nas entrelinhas pelo uso freqüente de imagens, símbolos e figuras. Por estas e outras razões é difícil assinalar sua data de origem, mas deve ser pré-exílico. Nosso texto revela, como lugar vital, uma comunidade litúrgica. Essa comunidade está localizada no templo de Jerusalém. Ali se encontram, por sua vez, sacerdotes, levitas, intelectuais orgânicos; enfim, pessoas que têm testemunhado de perto a controvérsia de uma pessoa refugiada no templo, a que tem achado no santuário um lugar de amparo. Desde aqui deduzimos que o Salmo 23 foi escrito por alguém de sensibilidade poética, inspirado na vida do asilado. O salmista tem experimentado os cuidados de Javé. Ali, no templo, na área do reino de Javé, seus ameaçadores não podem capturá-lo. Os motivos de perseguição podem sugerir assuntos de dívidas e, ao mesmo tempo, assuntos de justiça. Uma vez no santuário, não carece de nada, porque seu pastor/rei lhe fornece o que precisa, isto é, comida, bebida, proteção, segurança, dignidade e fraternidade. Os agressores são testemunhas do estado de felicidade de seu inimigo, mas não podem fazer-lhe nada. Por isso o salmista, não teme e, na presença de Javé, encontra seu consolo. Javé, como pastor/rei, hospeda a seu protegido. Pela inocência reconhecida do refugiado, nasce o ambiente de festa, porque a comunidade litúrgica celebra a salvação alcançada. As graças recebidas têm para o salmista uma repercussão comunitária, o bem e a solidariedade que experimentou voltarão aos que o circundam, não por obrigação e sim por gratidão. Por assuntos de segurança e agradecimento o salmista deseja permanecer na casa de Javé.(AU)

Este trabalho procura pôr em diálogo a sociologia de Pierre Bourdieu e sua crítica às instituições, que simbolicamente propiciam e fomentam relações de dominação, e o culto cristão. No primeiro capítulo se procura agrupar diversos conceitos de Pierre Bourdieu em torno daquilo que se denominou gênese das relações de dominação. Após um pequeno esforço por aproximar Bourdieu e teologia, formula-se, a partir de elementos dispersos de sua obra, uma idéia do modo através do qual surgiriam e se reproduziriam relações sociais de dominação. As relações de gênero são apresentadas como exemplo onde se verifica a tese de Bourdieu. Posteriormente se aponta para as instituições que promovem este processo, indicadas no percurso pelo próprio Bourdieu: a família, a igreja, a escola e o Estado. O segundo capítulo traz uma aproximação à história de vida de Pierre Bourdieu. Constata-se que seu caráter parece aproximá-lo à teologia. A parte conclusiva deste capítulo reúne elementos da obra de Bourdieu que permanecem como um saldo crítico a ser contabilizado pela teologia. O terceiro capítulo aproxima aspectos da obra de Pierre Bourdieu ao culto cristão. Neste trajeto, faz-se uso do conceito de performance. Trata-se de uma tentativa de construir uma ponte, que coloque na mesma sintonia a reflexão crítica de Pierre Bourdieu e as discussões sobre o culto e a liturgia. O último capítulo concentra-se em reunir argumentos a favor de um culto que seja essencialmente contestador de uma ordem social baseada em relações de dominação. Busca-se oferecer uma idéia de culto que tome conscientemente seu aspecto sócio-político de construção da sociedade e o utilize com a finalidade de transformá-la em uma outra, livre de relações de dominação. / This work tries to bring into dialogue the sociology of Pierre Bourdieu and his critique about the institutions, which symbolically provide and promote relations of domination, and Christian worship. The first chapter tries to group various concepts of Pierre Bourdieu around that what is called genesis of the relations of domination. After a small effort to approximate Bourdieu and theology, will be offered an idea, from scattered elements of his work, of the way in which social relations of domination arise and are reproduced. The relations of gender are presented as an example where will be verified the view of Bourdieu. After this, it will be pointed to the institutions that promote this process, indicated in his work: the family, church, school and State. The second chapter provides an approach to the life story of Pierre Bourdieu. It seems that his character bring him closer to theology. The concluding part of this chapter brings together elements of the work of Bourdieu that remain as a critical balance to be accounted for by theology. The third chapter brings aspects of the work of Pierre Bourdieu to Christian worship. In this way, the concept of performance is used. This is an attempt to build a bridge, which puts on the same line the critical reflection of Pierre Bourdieu and discussions on worship and liturgy. The final chapter focuses on gathering fundaments for a worship that is essentially refuter of a social order based on relations of domination. Seeks to provide an idea of worship that consciously take its socio-political aspect of building the society and use it in order to transform it into another, free of relations of domination.

No description available.

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

This thesis examines the establishment and development of the worship of the emperor and his family members in the Latin West, tracing specifically the cult of those who were officially deified at Rome and received the title of divus or diva. It seeks to answer three questions: 1. Does uniformity of cult practices and priestly titles increase or decrease over time 2. What prompted change in cult practice (reflected in priestly titles) and how was this change managed? 3. What factors influenced the choices made by communities throughout the Latin West concerning these cults? It addresses these questions through a number of specific case studies. It begins with a study of how the practice of deification (consecratio) was established and how it developed within the city of Rome. It then examines priestly titles associated with the cult of the divi/divae in three groups of provinces: the Gauls, the Spains, and the provinces of North Africa. Finally, it discusses the spread of the worship of the divi/divae throughout the empire by examining the Augustales (and other variations on this title) and the priests responsible for overseeing cult to individual divi/divae. The evidence discussed is primarily epigraphical but is supplemented with numismatic, archaeological and literary evidence where it is available. This thesis addresses a number of hypotheses concerning Rome’s role in the development of cult in the Latin West, principally, that cult was imposed on communities in the provinces by the centre, that the establishment of cult was based on a series of models and adopted in similar ways throughout the provinces, and that the coloniae were responsible for bringing Roman culture and religion to the peregrine communities. It argues that even though some provincial cults were established through direct intervention from members of the imperial family, it was still up to the communities themselves to oversee cult practice and finance the cult. In the case of civic cult, there is little to no evidence of involvement from the centre. Civic cult was established by local initiative and did not originate in the coloniae and spread to other communities. Instead, it tended to arise in peregrine communities (and municipia) from the earliest development of this cult (as well as some coloniae) as individual communities sought to forge a connection with the imperial family and find their place within, and in connection to, the Roman Empire.

This present thesis has been prudently undertaken how to approach practically and theologically the ethical issues for the effective preaching with Confucian filial piety which has challenged Korean churches. Serious conflicts are arising among Korean families because of Confucianism teachings that filial piety is the highest virtue of all ethical teachings and that ancestor worship is the continuation of filial piety to the dead parents. This issue creates a rigorous religious controversy for Korean Christians and places obstacles in the path of evangelism in Korean society. Chapter one reveals the research orientation which gives general information on how to approach and develop this issue. I approach this issue historically, theologically, practically, and/or biblically. I adopt fundamental practical theology as the main research positioning, which was suggested by Don Browning. I also make use of seven movements proposed by J C Müller in order to present the literary research and six fundamental steps proposed by Lewis and Demarest only for the theological foundation in chapter three. Chapter two reveals the effect of Confucian ancestor worship has on Asian countries and Christians, specifically in China, Taiwan, Japan, and Korea, which are under the influence of Confucianism, and how Confucian ancestor worship hinders people from receiving and following Jesus Christ and a common barrier to evangelism in these Eastern Asian countries. Chapter three reveals the theological foundations of Confucianism and Christianity. Confucianism has its own specific theologies of worship form, temple, canon, afterlife, and gods like those of Christianity. A comparison with the theological foundations of Confucianism and Christianity is made for a better understanding of Confucian ancestor worship and filial piety. Chapter four reveals the differences between Confucian and biblical teachings on filial piety. Confucian filial piety was taught by Confucius who is a founder of Confucianism, while the origins of biblical filial piety are rooted in the Old and New Testaments. The Bible teaches that filial piety is directed toward living parents, but Confucianism teaches that filial piety is to both living and dead parents; filial piety to the dead parents is ancestor worship. Chapter five reveals the distinctions between Confucian and biblical teachings on ancestor worship. Confucians believe that dead ancestors are able to protect their own families, bring fortunes to their descendants, watch over their own families, and to reward the right and punish the wrong, but the Bible ascribes to ancestor worship as idolatry as taught in the second commandment. Chapter six reveals the ways of practical theological applications of filial piety and ancestor worship. I propose the ways of practical theological applications without compromise in the circumstance of the acceptance of ancestor worship as a custom. Further, I challenge preachers as central to reconciliation how to make an effort to aid the rooting of biblical filial piety into Korean society as a traditional Korean heritage. I hope that this thesis will help non-Christians to understand the Christian perspective of filial piety and ancestor worship and why Christians reject Confucian ancestor worship, and how Christianity emphasizes filial piety. Further, my intent is to help Christians confirm their beliefs, challenge non- Christians by showing what Christians believe, and give wisdom on how to create harmony with non-Christian family members. / Thesis (PhD)--University of Pretoria, 2013. / Practical Theology / unrestricted

Music in the Afrikaans reformed churches has reached a cross-road. This is evident in the many articles written on the subject, workshops held on the issue and outcries for help from several organists in various congregations. Scholars all agree that research on the topic of responsible renewal in church music is necessary. Furthermore, it seems the organ is systematically being dismissed as a church instrument, especially in evening worship services. It seems the organ is (unjustly) thought of as an old fashioned instrument capable of playing only classical music and thus not able to cater for the musical needs of today’s postmodern churchgoer. This study aims to provide recommendations for the renewed usage of the organ in an aesthetic music environment that will assist churchgoers of various spirituality types to worship with conviction. This study is based on thorough research on three specific concepts: 1. Aesthetics: In order to use aesthetics as a valuable tool for music renewal, it must first be established that it is indeed a Biblical concept. Study into the concept of aesthetics in the Bible is undertaken. 2. Spirituality: Every person differs in his perception of worship and this is mainly determined by his spirituality type. The different musical preferences according to these spirituality types are investigated. 3. The organ: The organ has established itself as a versatile church instrument since the Middle Ages. It has adapted to the changing musical styles through the ages. It is reasoned that the church organ can still provide in the musical needs of all churchgoers today. This does not mean that the organ is elevated as the exclusive church instrument, but it is argued that the organ can successfully be used in conjunction with other instruments in worship today. After these three concepts are investigated, practical guidance is given in the usage of the organ in combination with other instruments according to the aesthetical requirements of the different spirituality types in today’s Afrikaans reformed worship service. / Thesis (DMus)--University of Pretoria, 2012. / Music / unrestricted