The thesis deals with the development of Central Europe in the period of the long 10th Century, trying to describe in general the change of that region in the given epoque. The comparison and interpolation of the phenomena such as the Christianisation, the emergence of the political and economic power and the general transformation of the society aims to define a new view of the whole problem. The preferred vision is the economic and political development of the elites, separated from the existing socio-political formations and constructing its own apparatus of power, that will only slowly and eventually confront and merge the pre-stat formation in the form of an Early Medieval Christian state.

« Pour respecter les droits d'auteur, la version électronique de ce mémoire a été dépouillée de certains documents visuels et audio-visuels. La version intégrale du mémoire a été déposée au Service de la gestion des documents et des archives de l'Université de Montréal ». / Le Verre dit de Charlemagne se trouve aujourd'hui au Musée des Beaux-Arts de Chartres et provenait du trésor de l'église de la Madeleine de Châteaudun. Ce verre émaillé vient originalement de Syrie et date de la fin du 12e ou du début du 13e siècle; son pied en cuivre doré a été ajouté vers la fin du 13e siècle, cette fois-ci en France. Cet objet et d’autres vases similaires qui ont tous circulé entre l'Orient et l'Occident au Moyen Âge ont joué un rôle riche et complexe dans les relations historiques de l’époque. La présente recherche a pour but de retracer son itinéraire à travers le temps et l’espace afin de démontrer l'importance de considérer le Verre de Charlemagne à partir de sa double identité, de naissance et d'adoption. Nous voulons déterminer quels furent les moyens et les raisons mis en place pour l'intégration du verre dans son nouvel environnement. Pour cela, il faut d’abord revenir sur l'histoire et le procédé de création de la verrerie émaillée dorée, trouver les origines du Verre de Charlemagne et formuler des hypothèses quant à son arrivée en France. Cette étude se penchera également sur le concept de la christianisation en analysant les processus de métamorphose que vivent certains objets orientaux. Afin d'illustrer notre propos, le Verre de Charlemagne sera mis en relation avec des verres et des objets au parcours similaire. / The so-called ‘Cup of Charlemagne,’ today in the Musée des Beaux-Arts of Chartres, was kept for centuries in the treasury of the nearby church of the Madeleine de Châteaudun. The enamelled and gilt glass can be dated and localized to Syria at the end of the twelfth or beginning of the thirteenth century; its gilt copper base was added towards the end of the thirteenth century, in France. A number of gilt and enamelled glasses similarly circulated around the Mediterranean during this period, and the roles these objects played in forging relationships between East and West are here demonstrated to be various and complex. The current project thus aims to retrace the journey taken by the Cup of Charlemagne across continents and across the centuries, with the aim of demonstrating the importance of the object’s double identity as a product of both East and West. Thus, the means by which the Syrian glass was integrated into its new use context in France will be given particular attention. The origin and technique of enamelled and gilded glass in general will first be treated, then the creation of the Cup of Charlemagne in particular, before turning to the historical context for the transfer of this astonishingly fragile glass across the Mediterranean. The study will probe the ‘Christianisation’ of such Islamic objects, and will treat the various metamorphoses they withstood once having reached Western Europe. A variety of other enamelled glasses that similarly reached Europe in the thirteenth and fourteenth centuries will be considered alongside the Cup of Charlemagne to enrich and flesh out its history.

La Vie de Porphyre de Gaza (BHG³ 1570) se présente comme un texte hagiographique de l’époque protobyzantine écrit par Marc le Diacre. Ce personnage se désigne lui-même comme le disciple du saint qui raconte la vie de son maître après sa mort en 420. Pourtant, à cause d’un emprunt à l’Histoire Philothée de Théodoret de Cyr, la Vie dans son état actuel est certainement postérieure à l’année 444 et ne peut pas provenir de la plume de Marc, qui n’est que le narrateur. Selon l’hypothèse des éditeurs Grégoire et Kugener, la Vie actuelle est le fruit du remaniement d’un texte plus ancien. Le texte nous offre un témoignage unique sur l’histoire du paganisme et du christianisme à Gaza à la fin du IVe et au début du Ve s. Ordonné évêque de Gaza en 395, Porphyre contribue activement à la christianisation de la ville, qui était alors majoritairement païenne. Le point culminant de son activité est la démolition du Marneion et la fondation sur ses débris de la « Grande Église » de Gaza. Cependant, outre les problèmes concernant l’identité de son auteur et sa datation, la Vie s’est trouvée dès l’époque de Tillemont au centre d’un grand débat concernant sa valeur historique, à cause des anachronismes qui ont été relevés. Dans le cadre de notre thèse, nous avons entrepris une nouvelle édition critique du texte, accompagnée d’une traduction française. La brève étude littéraire du texte est suivie par un commentaire historique guidé par le problème d’authenticité que pose la Vie. L’édition critique est précédée d’un examen de la tradition directe et indirecte du texte. Finalement, les notes de la traduction visent à faire ressortir sa valeur documentaire. / The Life of Porphyry of Gaza (BHG³ 1570) is a hagiographical text of the protobyzantine period written by Mark the Deacon. He introduces himself as the saint’s loyal disciple, who narrates his master’s life after his death in 420. However, due to the plagiarism of Theodoret of Cyrrhus’s Philotheos History, the current form of the Vita dates certainly later than 444 and cannot have been written by Mark, who is just the narrator. According to the hypothesis of the editors Grégoire and Kugener, the current form of the Vita is the result of the revision of an older text. The text provides us with a unique account of the history of paganism and christianism in Gaza at the end of the 4th and the beginnings of the 5th century. Appointed bishop of Gaza in 395, Porphyry contributes actively to the christianisation of the city, which was largely pagan. The peak of his activity is the demolition of the Marneion and the erection of the “Great Church” of Gaza on the site of the former temple. However, in addition to the problems concerning its authorship and its datation, the Vita was found in the centre of a great debate concerning its historical value since the time of Tillemont. In the frame of our PhD thesis, we undertook a new critical edition, accompanied by a french translation. The brief literary study of the text is followed by a historical commentary guided by the problem of the Vita’s authenticity. The critical edition is preceded by an examination of the direct and the indirect text tradition. Finally, the notes of the translation aim to reveal its documentary value.

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viii, 169 p. / The Jesuit mission to Japan (1549-1639) has long attracted the attention of historians because it coincided with a number of developments in Japanese history: increasing contact with Western powers, political reunification, and the transition to early modernity. However, few historians have placed the Jesuit mission in the wider context of Christianization, a process that many different peoples and cultures globally experienced during the premodern and early modern periods. This study examines Japan's participation in the world-historical process of Christianization during the first thirty years of the Jesuit apostolate. Making extensive use of Jesuit documents written between 1548 and 1561, this study demonstrates how the Japanese of the sixteenth century experienced Christianization and how that experience connected them to other missionized peoples and cultures across time and space. / Committee in charge: Jeffrey Hanes, Chairperson; Andrew Goble, Member; Robert Haskett, Member / 10000-01-01

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / nÃo hà / Os CÃrculos OperÃrios integram o catolicismo social e se afirma como uma estratÃgia polÃtica do catolicismo, respaldada na encÃclica Rerum Novarum, instituÃda pelo papa LeÃo XIII, em 1891, que orienta a intervenÃÃo da Igreja no mundo do trabalho. Diante dos antagonismos ideolÃgicos entre o liberalismo e o socialismo, emergente na sociedade moderna, industrial, a Igreja CatÃlica se reivindica como alternativa de poder, dotada de um projeto polÃtico teolÃgico. No Brasil, o pacto entre a Igreja e o governo de Vargas viabiliza a recuperaÃÃo da influencia religiosa do catolicismo junto ao poder pÃblico, perdidos com estabelecimento do Estado Laico republicano. Nessa conjuntura, a modernizaÃÃo da sociedade, caracterizada pela industrializaÃÃo, emergem os conflito entre o capital e o trabalho, e as primeiras organizaÃÃes trabalhistas. Neste contexto histÃrico os CÃrculos OperÃrios se propagam como instituiÃÃes catÃlicas a serviÃo da recristianizaÃÃo da sociedade pela Igreja Romanizada. Na defesa do projeto polÃtico teolÃgico da Igreja o Circulismo empreende suas aÃÃes educativas e culturais junto aos trabalhadores, orientadas pelos documentos doutrinÃrios da Igreja, objetivado a formaÃÃo de lideranÃas cristÃs e o consenso entre as classes com vistas ao estabelecimento da ordem social crista. No caso de Barbalha essa instituiÃÃo atua em interaÃÃo com o poder pÃblico e eclesiÃstico, na promoÃÃo do ensino, da mÃsica, do civismo e da religiÃo, em consonÃncia com a conjuntura polÃtica nacional. / The Labor Unions compose the Social Catholicism and settle as a political strategy of Catholicism, supported in the Rerum Novarum encyclical, issued by Pope Leo XII in 1891, which directs the Church intervention in the working world. Opposite to the ideological antagonisms between liberalism and socialism, emerging in the modern industrial society, the Catholic Church claims itself as an alternative form of power, holding a theological and political project. In Brazil, the covenant between the Church and the Vargas Government made possible for Catholicism to recover its religious influence beside public power, which had been lost with the imposition of the republican secular country. In this conjecture, the modernization of the society, marked by industrialization, the conflicts between capital and labor become evident and the first labor unions were created. In this historical context, the Labor Unions spread as Catholic institutions serving the re-Christianization of the society by the Roman Church. Defending this theological project, the unionism engages its cultural and educational actions along the workers, guided by Church\\\\\\\'s dictated documents, aiming the formation of Christian leaderships and the agreement between the classes that tried to settle the Christian Social Order. In the city of Barbalha, this institution acts along the public and canonical power promoting education, music, citizenship and religion, concurring with the national policy conjuncture.

Dans une société qui avait déjà fait une large place, non au monothéisme en tant que tel, mais à un certain hénothéisme, le christianisme a pu apparaître comme un phénomène inédit, en comparaison du polythéisme traditionnel. Plusieurs originalités le caractérisent, même si séparément, elles peuvent se retrouver dans d'autres mouvements religieux. Dans l'histoire de l'Afrique romaine cependant, l'élément déterminant qui peut expliquer la généralisation des conversions au christianisme se situe peut-être moins dans une croyance en un au-delà meilleur ou dans un rapport d'intimité inédit avec le sacré, que dans les aspects matériels mis en place par l'Église - assistance charitable, réseau d'évêchés, encadrement ecclésiastique - et dans le choix du Prince de faire de son empire un monde chrétien. Cette décision politique, initiée par Constantin et majoritairement suivie par ses successeurs, a sans doute représenté l'un des outils les plus efficaces de la christianisation dans la longue durée, mais elle pose la question des limites du processus, dans la mesure où les individus christianisés n'en sont pas pour autant nécessairement chrétiens, selon la définition que l'on retient pour ce terme. La dimension religieuse et individuelle est essentielle à la compréhension d'un processus qui, malgré la popularité de certaines pratiques, comme le culte des martyrs, a rencontré de nombreux obstacles : depuis le judaïsme et le paganisme, jusqu'au schisme donatiste et aux violences qui lui sont corrélées. Dans sa volonté de les annihiler, le pouvoir a donné à la christianisation de l'empire une dimension politique qui a renforcé l'institution ecclésiastique et sa légitimité. / .

(anglicky) The main question of this thesis is whether the Christian church used stories containing monster beings with the aim of converting the Anglo-Saxon society to the new faith. This question is looked at through interpretative and content analysis of several Old English texts from the Nowell Codex. These are: the heroic-elegiac poem Béowulf, the travelogue The Letter of Alexander to Aristotle, the hagiographic text The Passion of St Christopher and the bestiary Liber Monstrorum, which is the only afore mentioned text not included in the Nowell Codex. The first chapter of this thesis provides a basic summary of the perception of monster beings from the prehistoric times to the Middle Ages. The next chapter analyses the role of the hero, nature and the distance of the British Isles from the centre of the World as perceived at the time. This chapter ends with the analysis of the pagan elements in the poem Béowulf. The last chapter focuses on the interpretations of monster beings in Christian settings and analyses the chosen Old English texts on a Christian interpretative level. The thesis arrives at the conclusion that the Church of the 6th to 10th century didn't use the motifs of various monsters on purpose. On the contrary, it seems that Germanic and Christian elements freely converged, and...

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Text in English / Since its inception in 1833 the Evangelical Presbyterian Church in South Africa has been a missionary church and has always had its own missionary work. It started to organise the Christianization, Evangelization and Westernization endeavours to take place inside the territories of South Africa. The Evangelical Presbyterian Church Missionaries founded, financed, maintained, controlled and administered their educational endeavours without any moral or financial support from the Government. The main purpose of the Evangelical Presbyterian Church Missionaries in founding and supporting schools has been to use education as an auxiliary to the evangelization of the indigenous people of South Africa. Elementary schools served as instruments of direct evangelization rather than secular education. Pupils were taught the 3 R's, namely, reading, writing and arithmetic. Education was a useful tool that enabled the converts to read the Bible and other religious material on their own and preferably in their own language. Converts who demonstrated the ability to read, write and do simple arithmetic were trained to become missionaries' helpers. As these earliest converts became proficient and competent, they were posted out into the interior with the instructions to start new church centres and schools. Although the teaching which took place inside these schools was not of high quality, it was definitely better than nothing. The Evangelical Presbyterian Church Missionaries together with missionaries of other denominations provided virtually all the education which was available for the Blacks in South Africa. Through missionary endeavours the South African Government have realized that Western education and civilization has been important forces which helped the indigenous people to advance individually and collectively in the social, political and economic fields. Western technology and culture successfully won the indigenous people of South Africa to Western civilization. The acceptance of Christianity and the introduction of the White man's rule in the interior of South Africa effectively stopped the inter-tribal wars. The missionaries have made a noteworthy contribution to the education of the indigenous people of South Africa. They empowered the Blacks to play a worthy part side by side with members of other races (Whites, Coloureds and Indians) in the development of the country they shared. / Educational Studies / D.Ed. (History of Education)