Doctorat en sciences sociales, politiques et économiques / info:eu-repo/semantics/nonPublished

Dans quelle mesure les traditions de l’Église orthodoxe, héritière d’un modèle byzantin imprégné de césaropapisme qui ignorait donc la séparation des pouvoirs temporels et spirituels, ont-elles influencé les comportements démocratiques dans les pays d’Europe où elle est dominante ?Le cas particulier de la Roumanie depuis 1948. / Doctorat en Histoire, art et archéologie / info:eu-repo/semantics/nonPublished

Made available in DSpace on 2017-06-01T18:12:23Z (GMT). No. of bitstreams: 1 dissertacao_izaias_andrade.pdf: 1010046 bytes, checksum: 32beb33f24b1805d082b3be84eea5e97 (MD5) Previous issue date: 2008-04-18 / A mentality of indifference to inequality, violence and exclusion is common in our country. It seems as if the presence of opulence and wealth of the few was natural. A culture of acceptance of such situations exists, and it believes that it is possible to conciliate democratic ideals and liberties and with a thoroughly unjust a social structure. Our study focalizes on the Sermons, Pains of Maria which constitute the first part of the manuscript of Antônio Conselheiro, published by Ataliba Nogueira. We conclude that the movement of Canudos had religiosity as the driving force and was led by a man of great religious motivation. He received an ambiguous tradition but revived the potentialities in it. In this way our study seeks to value the religious experience which is reflected in the preaching and career of the leader /beato as a reply to the historical and social context. It is well known that the life of Antônio Conselheiro in Canudos was much more concerned for social justice than scholars have assumed. Antônio Conselheiro was not an insane person, fanatic, beato or any another derogatory name given to him. He was an intelligent leader. The methodology of our study is an analysis of the sermons. Such an analysis helped us to interpret the social injustice then existing in Canudos / Uma mentalidade de indiferença em relação à desigualdade, à violência e à exclusão é comum em um país como o nosso. Vive-se como se fosse natural tanto a opulência em meio à pobreza quanto as regalias de poucos em meio às dificuldades de tantos. Existe uma cultura de aceitação de tais situações, que acredita ser possível conciliar ideais libertários e democráticos com uma estrutura social absolutamente injusta. O trabalho tem como enfoque central as Prédicas Dores de Maria , que constituem a primeira parte do manuscrito de Antônio Conselheiro, publicado por Ataliba Nogueira. Concluímos que o movimento de Canudos, que teve a religiosidade como força motriz, foi liderado por um homem de profunda religiosidade, que acima de tudo sobrepujou tradições ambíguas e reavivou as que estavam latentes. Dessa maneira o trabalho visa valorizar a experiência religiosa que se refletiu na pregação e atuação do líder/beato como resposta às formas situacionais daquela época. Pois ao que se sabe a trajetória de Antônio Conselheiro em sua Canudos e a sua luta foram muito mais por justiça do que supuseram muitos estudiosos: o Conselheiro não foi um louco, fanático, beato ou qualquer outra das interpretações que a ele foram dadas, foi um líder religioso inteligente e sensível. A metodologia utilizada para o desenvolvimento do trabalho foi a análise do conteúdo. A análise do conteúdo dessas prédicas foi um caminho para interpretar as situações de injustiça então existentes em Canudos

The researcher in this study focuses on reconciliation, justice and unity in the church and society, Mokopane being the investigative centre. In this study, it has been evident that this was a noble exercise to focus on reconciliation, justice and unity in South Africa. The researcher concludes that much needs to be done in the future to address division in the church and society. The passiveness of the church in the process is jeopardizing reconciliation, justice and unity. Reconciliation, justice and unity have been explicitly being explained. They are important in a sense that they form the bottom or base live from people and believe system could be well understood and thereby enable them to measure their role in the concept of reconciliation, justice and unity. These are the gospel imperative and unavoidable. Qualitative research was explicitly stated, described and discussed. The role of both Dutch Reformed Church in South Africa and Uniting Reformed Church in South Africa can play to reconcile the people of people in Mokopane. All cases studied serves as a true reflection of people’s knowledge on the experience in both past and present history. Our concepts of truth, justice, reconciliation, unity and peace must serve as a designed model to contribute to theology in demand. Unity as the function of the Holy Spirit, and unity in local church should be witnessed. Thereafter, the church is called to the ministry of reconciliation. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

Reformed Christians utilise article 36 of the Belgic Confession (BC) to state the Godly calling of civil authorities. This confession may however be in conflict with the South African constitution. According to article 36 authorities have, in accordance with the keeping of order, a duty concerning the removal of false religion. The constitution guarantees everyone in South Africa freedom of religion. This study thus investigates the following stated problem: To what does God call South-African authorities within the constitutional democracy in the light of art. 36 and how can they fulfil this calling? The investigation has been undertaken in line with the argument that the principals of art. 36 are not only Biblical but should also still be used as a starting point to identify the calling of South African authorities concerning the keeping of order as well as the protection of the ministry of the Holy Word and the Christian life according to this Word. The following three investigations were then launched: * A dogmahistorical and theological-ethical investigation Chapter 2 focuses on the context in which the BC originated. It was drafted to convince Roman Catholic minded authorities to stop persecuting Reformed Christians as they - in contrast with some revolutionary Anabaptists - wanted to obey the government. Reformed Christians wanted to live according to the Word (which requires obedience to the authorities). If the authorities protected the ministry of the Word, peace and order would be promoted. Chapter 3 explains art. 36. This explanation is complicated by the fact that the article has been changed over time. In certain instances it has been interpreted to mean that God, in light of the close bond between church and state at that time, calls civil authorities to persecute heretics even with force. The article however actually calls authorities to protect the ministry of the Word and so doing support the removal of heresy. The article takes a narrow view of the true form of the true religion. * A constitutional investigation Chapter 4 describes the South African constitutional democracy as well as its origin and indicates what (sometimes unrecognised) role the Reformed tradition played in forging constitutional democracy. Subsequently the fundamental values and forthcoming stipulations concerning the freedom of conscience and religion are highlighted. Although authorities do not - in a juridical sense - contend with what would be the true form of the true religion, this study has found the constitutional values and forthcoming stipulations broadly agree with Biblical principles. Yet South African authorities interpret these values and stipulations in accordance with secularist / humanistic beliefs. * A contextual investigation This final chapter investigates how well the current constitutional framework enables (chapter 4) South African authorities to fulfil the calling (chapter 2 and 3).The final conclusion is that this framework does indeed enable these authorities to fulfil the calling by recognising, protecting and expanding the fundamental values, freedoms and rights which have been constitutionally entrenched in order that every one has the space and opportunity to utilise these rights and freedoms to live according to the gospel of Jesus Christ in all spheres of life This task undoubtedly includes that the authorities should protect the ministry of the Word by pertinently ensuring that churches have the opportunity to minister the Word to everyone. It has been found that authorities should preferably take up the attitude of the active plural option towards religion as this option is most suitable for fulfilling their calling. / Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2011.

Reformed Christians utilise article 36 of the Belgic Confession (BC) to state the Godly calling of civil authorities. This confession may however be in conflict with the South African constitution. According to article 36 authorities have, in accordance with the keeping of order, a duty concerning the removal of false religion. The constitution guarantees everyone in South Africa freedom of religion. This study thus investigates the following stated problem: To what does God call South-African authorities within the constitutional democracy in the light of art. 36 and how can they fulfil this calling? The investigation has been undertaken in line with the argument that the principals of art. 36 are not only Biblical but should also still be used as a starting point to identify the calling of South African authorities concerning the keeping of order as well as the protection of the ministry of the Holy Word and the Christian life according to this Word. The following three investigations were then launched: * A dogmahistorical and theological-ethical investigation Chapter 2 focuses on the context in which the BC originated. It was drafted to convince Roman Catholic minded authorities to stop persecuting Reformed Christians as they - in contrast with some revolutionary Anabaptists - wanted to obey the government. Reformed Christians wanted to live according to the Word (which requires obedience to the authorities). If the authorities protected the ministry of the Word, peace and order would be promoted. Chapter 3 explains art. 36. This explanation is complicated by the fact that the article has been changed over time. In certain instances it has been interpreted to mean that God, in light of the close bond between church and state at that time, calls civil authorities to persecute heretics even with force. The article however actually calls authorities to protect the ministry of the Word and so doing support the removal of heresy. The article takes a narrow view of the true form of the true religion. * A constitutional investigation Chapter 4 describes the South African constitutional democracy as well as its origin and indicates what (sometimes unrecognised) role the Reformed tradition played in forging constitutional democracy. Subsequently the fundamental values and forthcoming stipulations concerning the freedom of conscience and religion are highlighted. Although authorities do not - in a juridical sense - contend with what would be the true form of the true religion, this study has found the constitutional values and forthcoming stipulations broadly agree with Biblical principles. Yet South African authorities interpret these values and stipulations in accordance with secularist / humanistic beliefs. * A contextual investigation This final chapter investigates how well the current constitutional framework enables (chapter 4) South African authorities to fulfil the calling (chapter 2 and 3).The final conclusion is that this framework does indeed enable these authorities to fulfil the calling by recognising, protecting and expanding the fundamental values, freedoms and rights which have been constitutionally entrenched in order that every one has the space and opportunity to utilise these rights and freedoms to live according to the gospel of Jesus Christ in all spheres of life This task undoubtedly includes that the authorities should protect the ministry of the Word by pertinently ensuring that churches have the opportunity to minister the Word to everyone. It has been found that authorities should preferably take up the attitude of the active plural option towards religion as this option is most suitable for fulfilling their calling. / Thesis (Ph.D. (Church and Dogma History))--North-West University, Potchefstroom Campus, 2011.

Eglise et Etat, ont en commun le même domaine d’action : le cadre de la société nationale et internationale. Ils ont pour mission la promotion du bien commun intégral de l’homme, de donner sens à la vie et de créer les conditions de l’épanouissement de la sécurité humaine. Pourtant, les politiques ont toujours tendance à s’affranchir du regard du religieux, à se couper de la source transcendante dont les religions sont les dépositaires. Dans les faits, cette séparation du religieux et du politique crée des situations complexes et conflictuelles. Le ré-enchantement de la religion dans les démocraties laïques, est la signature des rapports complexes, mais nécessaires entre le religieux et le politique. Ainsi donc, la frontière entre le temporel et le spirituel reste difficilement définissable; les alliances et les mésalliances du religieux et du politique influencent énormément les problématiques de sécurité et de paix. Alors quelles contributions la religion, en occurrence l’Eglise catholique, peut-elle apporter à la problématique de la sécurité et de la paix? Le pontificat de Jean-Paul II a initié pour la défense des droits de la personne humaine et de sa dignité un projet d’action à l’échelle de la planète. Ces multiples voyages où les dimensions religieuse et politique se répondent et s’imbriquent, ses nombreuses lettres encycliques, ses homélies, ses allocutions devant les représentants des instances internationales et ses prises de positions osées et audacieuses sont caractéristiques de l’exception Jean-Paul II dans un monde en quête de paix et de sécurité. Avec lui, la catholicité de l’Eglise s’est exprimée au quotidien et a dévoilé le caractère spécifique de sa mission de service de l’humanité et du salut en Jésus-Christ. En revendiquant les droits de l’homme pour tous, le pape met l’accent sur une catégorie de droits à la fois la plus universelle et la plus vilipendée dans les systèmes politiques en occurrence dans le marxisme. Jean-Paul II est crédité de politique d’intervention tous azimuts et de présence extrêmement diversifiée. Loin de conclure à un éparpillement désordonné, sa pensée est unifiée et axée sur l’homme comme valeur centrale et primordiale et comme point de focalisation de toutes ses attentions. / Church and State have the same field of action in common: the national and international setting. Their mission is to promote the common wellbeing of mankind, to give meaning to life and to create the proper environment for the fulfillment of human safety. However, politicians have always had the tendency to relieve themselves from the religious point of view, and to turn their back on the transcendental source which the religions safe keep. In fact, this separation of the religious and of the political creates complex and conflicting situations. The re enchantment of religion in secular democracies is the signature of complex but necessary relationships between the religious and the political. Thus, the boundary between worldly and spiritual matters remains hard to define; alliances and misalliances of the religious and the political greatly influence the security and peace problematic. So what contributions can the religion, in this instance the catholic Church, bring to the security and peace problematic?John Paul II pontificate initiated a world scale project in favor of the defense of human rights and dignity. His several trips during which the religious and political dimensions echo each others, his numerous encyclical letters, his homilies, his allocutions in front of representatives of international instances and his bold and daring opinions are characteristic of John Paul II exception in a world longing for peace and security. With him, the catholicity of the Church expressed itself daily and unveiled the specific character of its mission to serve humanity as well as of salvation through Jesus-Christ. By claiming human rights for all, the pope stresses a category of rights altogether the most universal and the most vilified in political systems, in this case Marxism. John-Paul II is credited of all-out interventionist political actions and of extremely diverse presence. Far from inferring a disorganized scattering, his mind is unified and centered around man as the central and foremost value and as the focal point of all his attentions.

The transformation of child and youth care ran concurrently with the political transformation in South Afriola. One of the projects aimed at establishing the transformation of child and youth care, was Project Go. This project placed a moratorium on the transfer of children 'deeper' into the child care system. It aimed at reunifying children ln residential care wtth their families. Furthermore, the projed assessed the children in the system with the aim of accommodating them in the least restrictive, most empowering child care facility. This narrative action research study focused on the effects of Project Go and the transformations on the children at the Children's Haven M T R Smit This study can also be described as emanciipatory action research. This qualitative study is positioned within a social construction discourse. Knowledge was socially constructed through multiple reflexive conversations. I researched the background to the transformation of the child and youth care system and investigated the implications of the transformation for the children at t.he Children's Haven M T R Smit,as well as for the child care workers and management of the haven. A narrative approach was employed. I relied on the Foucauldian discourse to come to some understanding of issues of power and resistance. Following Foucauldian thought, I investigated discourses constituting the care that the children at the Children's Haven M T R Smit received. This investigatlon led me to formulate some understanding of the history of the Dutch Reformed Church (DRC) the body responsible for the management of the haven since it was founded in the earty 1920s. 0nce I reached an understanding of some of the historical developments of the DRC (which l learned was closely linked lo Afrikaner politics), I explored some implications of the transformation for the DRC's future involvement with the children in its care. This exploration led me to a comparison of the theology of the DRC and black liberation theology, focusing on prophetic practice. Although not an initial aim of this study, I learned that the transfornation of child and youth care held implications not only for the pastoral practice of the DRC, but also for the helping professions such as psychology, social work and child care. l focused briefly on the ethics and some limitations of care provided by the profession of psychology. I reflected on the implications of the transformation of child and youth care for the helping professions. / Philosophy, Practical & Systematic Theology / D. Th. (Practical Theology (Pastoral Therapy))

Nach der Trennung von Kirche und Staat (1905), waren die französischen Städte nicht länger autorisiert, den Bau von neuen Kirchen zu finanzieren oder sich um die Instandhaltung derjenigen Kirchen zu kümmern, die diesen bis dahin unterstellt waren. Konfrontiert mit Kritik von Seiten der Katholischen Kirche, stufte der französische Staat während der Jahre 1905-1914 viele Kirchen als offizielle historische Monumente ein. Dadurch wurde den Städten erlaubt, ihre Kirchen unter dem Vorsatz der Erhaltung des nationalen Erbes instand zu halten. Ausgestattet mit einem hohen Maß an nationaler Größe, hatten Kirchen eine bedeutende Rolle in der Kriegspropaganda vieler kriegsführender Staaten gespielt. Im Gegensatz zur französischen Propaganda, waren die Kirchen scheinbar nicht vornehmlich durch die deutschen Armeen zerstört worden. Nach dem Krieg führte der französische Staat ein sehr komplexes System zur Entschädigung von Kriegsschäden ein. Im Jahr 1919 gründete der Kanoniker Émile Thouvenin eine Kooperative zum Wiederaufbau in jeder Gemeinde im Departement von Meurthe-et-Moselle. Mit der Unterstützung der Präfektur, rief er 1921 eine Kooperative ins Leben, welche dem Wiederaufbau der Kirchen in der Diözese Nancy galt. Dieses Unternehmen wanderte oft auf dem schmalen Grat zwischen dem Gesetz zur Trennung von Kirche und Staat und dem Gesetz über Kriegsschäden. Gleichwohl bestand das Anliegen dieser Initiative nicht darin, das Gesetz zu umgehen: In erster Linie war es darauf ausgerichtet, den Prozess des Ausgleichs von Zerstörungen und den der Bauzulassung für Projekte zum Wiederaufbau von Kirchen zu beschleunigen. Die Beteiligung von offizieller Hand hatte zusätzlich den Vorteil der Rückkehr der Kirchen in ihre Rolle als offizielle Institution. Während der Einweihungsfeiern von wiederaufgebauten Kirchen waren die zivilen und kirchlichen Eliten von Meurthe-et-Moselle beständig angehalten, den Geist des ‚geheiligten Bundes‘ (Union sacrée) sogar während der antikirchlichen Phase des linken Flügels des Cartel des Gauches (1924-1925) zu bewahren. Darüber hinaus zeigte der Kanoniker Thouvenin mehr Interesse an finanziellen und institutionellen Fragen als an der Stilart der Kirchen. Einige von diesen sind Kopien der neuromanischen oder neugotischen Kirchen, die vor dem Krieg gebaut wurden während andere deutlich moderner wirken. / Après la séparation des Eglises et de l’Etat (1905), les communes françaises n’étaient plus autorisées à financer la construction de nouvelles églises ou à assumer les grosses réparations des églises qui leur appartenaient déjà. Face aux critiques des catholiques, l’Etat a classé de nombreuses églises comme monuments historiques pendant les années 1905-1914, permettant ainsi aux communes de les entretenir pour des raisons patrimoniales et plus cultuelles. Investies d’une forte dimension nationale, les églises ont joué un rôle très important dans la propagande de guerre des différents pays belligérants en 1914-1918. Contrairement à ce qu’affirmait la propagande française, les églises ne semblent pas avoir fait l’objet d’un acharnement particulier de la part des armées allemandes. À l’issue du conflit, l’Etat français a mis en place un système d’indemnisation des dommages de guerre très complexe. Pour compléter ce système, le chanoine Emile Thouvenin a fondé, en 1919, une coopérative de reconstruction dans chaque commune détruite du département de Meurthe-et-Moselle. Avec l’appui de la préfecture, il a créé, en 1921, une coopérative vouée à la reconstruction des églises du diocèse de Nancy. Cette coopérative œuvra souvent en marge de la loi de séparation des Eglises et de l’Etat et de la loi sur les dommages de guerre. L’initiative du chanoine Thouvenin n’avait cependant pas pour but de contourner la législation en vigueur : il s’agissait surtout d’accélérer le processus d’indemnisation des dommages et d’approbation des projets de reconstruction des églises. L’implication des autorités officielles dans la reconstruction des églises avait par ailleurs l’avantage de rendre à l’Eglise une partie de son rôle d’institution officielle. Lors des cérémonies de consécration des églises reconstruites, les élites civiles et religieuses de Meurthe-et-Moselle se sont constamment attachées à perpétuer l’esprit de l’Union sacrée, même pendant le Cartel des Gauches (1924-1925) marqué par un regain d’anticléricalisme. Par ailleurs, le chanoine Thouvenin s’est plus intéressé aux aspects financiers et institutionnels qu’au style des églises reconstruites : certaines d’entre elles sont des copies conformes des édifices néo-romans ou néogothiques d’avant-guerre, d’autres apparaissent résolument modernes. / After the separation of Church and State (1905), French towns were no longer authorized to finance the construction of new churches, or the major repairs of churches that already belonged to them. Faced with criticism from the Catholics, the French State classified many churches as official historical monuments during the years 1905-1914, thus enabling the towns to repair their churches for the purpose of preserving the nation’s heritage. Invested with a strong national dimension, churches have played an important role in the war propaganda of the various belligerent countries. Contrary to French propaganda, the churches were apparently not destroyed by the German armies in particular. After the conflict, the French State established a very complex system of compensation for war damages. In 1919, the canon Émile Thouvenin founded a reconstruction cooperative in each municipality of the department of Meurthe-et-Moselle. With the support of the préfécture, he created in 1921 a cooperative devoted to the reconstruction of churches in the diocese of Nancy. This cooperative worked often on the very edge between the Law of Separation and the Law on War Damages. This initiative’s intention, however, was not to avoid the law: It was first of all created to accelerate the process of compensation for damages and the approval of projects for rebuilding churches. The involvement of the official authorities had the additional advantage of returning the Church to its role as official institution. During the consecration ceremonies of rebuilt churches, civil and religious elites of Meurthe-et-Moselle were constantly attached to perpetuate the spirit of the Sacred Union, even during the anticlerical phase of the Left-Wing ‘Cartel des Gauches’ (1924-1925). Furthermore, canon Thouvenin had shown more interest in the financial and institutional questions than in the style of churches. Some of them are copies of the Neo-Romanesque or Neo-Gothic churches built before the war while others seems definitely modern.

The transformation of child and youth care ran concurrently with the political transformation in South Afriola. One of the projects aimed at establishing the transformation of child and youth care, was Project Go. This project placed a moratorium on the transfer of children 'deeper' into the child care system. It aimed at reunifying children ln residential care wtth their families. Furthermore, the projed assessed the children in the system with the aim of accommodating them in the least restrictive, most empowering child care facility. This narrative action research study focused on the effects of Project Go and the transformations on the children at the Children's Haven M T R Smit This study can also be described as emanciipatory action research. This qualitative study is positioned within a social construction discourse. Knowledge was socially constructed through multiple reflexive conversations. I researched the background to the transformation of the child and youth care system and investigated the implications of the transformation for the children at t.he Children's Haven M T R Smit,as well as for the child care workers and management of the haven. A narrative approach was employed. I relied on the Foucauldian discourse to come to some understanding of issues of power and resistance. Following Foucauldian thought, I investigated discourses constituting the care that the children at the Children's Haven M T R Smit received. This investigatlon led me to formulate some understanding of the history of the Dutch Reformed Church (DRC) the body responsible for the management of the haven since it was founded in the earty 1920s. 0nce I reached an understanding of some of the historical developments of the DRC (which l learned was closely linked lo Afrikaner politics), I explored some implications of the transformation for the DRC's future involvement with the children in its care. This exploration led me to a comparison of the theology of the DRC and black liberation theology, focusing on prophetic practice. Although not an initial aim of this study, I learned that the transfornation of child and youth care held implications not only for the pastoral practice of the DRC, but also for the helping professions such as psychology, social work and child care. l focused briefly on the ethics and some limitations of care provided by the profession of psychology. I reflected on the implications of the transformation of child and youth care for the helping professions. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology (Pastoral Therapy))