(in English) A thesis deals with the secularization of a Prague, especially Smichow working class in the second half of the 19th century. The working class is usually considered the most secular stratum and the aim of the thesis is to verify the proposition locally and to examine why the process of secularization occurred in the working class so powerfully. The working class is drafted as a social stratum in which the process acts as well as the stratum actively practices it. The process of secularization is then divided into three categories; religion - spirituality - church and the process is conceptualized as "de-catholization" as well as the spiritual transformation. In the process of the transformation, traditional religion (Catholicism), its institutions (church) and religiosity lose their socio-cultural power and are replaced by modern ideologies, state (bureaucratic and rational) structures and implicit spirituality, resp., "un- religious faith". In the process of secularization, there is particularly stressed the role of urbanization, industrialization, socialism, church and its social teaching. In the thesis, there are combined theoretical approaches of the sociology of religion (the sacred canopy) and religious studies (dimensions of the Sacred) and are applied to the secondary and...

(in English) A thesis deals with the secularization of a Prague, especially Smichow working class in the second half of the 19th century. The working class is usually considered the most secular stratum and the aim of the thesis is to verify the proposition locally and to examine why the process of secularization occurred in the working class so powerfully. The working class is drafted as a social stratum in which the process acts as well as the stratum actively practices it. The process of secularization is then divided into three categories; religion - spirituality - church and the process is conceptualized as "de-catholization" as well as the spiritual transformation. In the process of the transformation, traditional religion (Catholicism), its institutions (church) and religiosity lose their socio-cultural power and are replaced by modern ideologies, state (bureaucratic and rational) structures and implicit spirituality, resp., "un- religious faith". In the process of secularization, there is particularly stressed the role of urbanization, industrialization, socialism, church and its social teaching. In the thesis, there are combined theoretical approaches of the sociology of religion (the sacred canopy) and religious studies (dimensions of the Sacred) and are applied to the secondary and...

L’historiographie récente du catholicisme québécois a passé pratiquement sous silence la vie et l’épiscopat de Mgr Paul Grégoire, archevêque de Montréal de 1968 à 1990. Pourtant, son épiscopat s’est déployé pendant une période cruciale de l’histoire du Québec et de l’Église catholique. Lorsque Mgr Grégoire devient archevêque de Montréal en avril 1968, le Québec vit encore sa Révolution tranquille, une période qui a vu l’éclosion au Québec de mentalités et moeurs nouvelles à l’enseigne du rejet du passé, sous l’impulsion d’une sécularisation et d’une déchristianisation déferlantes. De son côté, l’Église catholique vit son propre renouveau identitaire, fruit des travaux du Concile Vatican II, terminé depuis décembre 1965. C’est au confluent de ces deux renouveaux identitaires que l’épiscopat de Mgr Grégoire va prendre forme. L’archevêque de Montréal devra faire face à de nombreux défis inédits sur les fronts externes et internes. Ad extra, il devra prendre acte des défis d’une nouvelle donne sociale extrêmement défavorable à son Église, notamment sur le flanc de la confessionnalité du système d’éducation. Ad intra, il devra implanter les réformes conciliaires dans son diocèse, non sans avoir à affronter plusieurs résistances et incompréhensions, dont certaines deviendront des crises remettant en question la qualité de son leadership comme archevêque de Montréal. Au moment de sa retraite en mars 1990, Monsieur le cardinal Grégoire aura vu l’Église catholique perdre la majeure partie de son influence morale et spirituelle sur la société montréalaise et québécoise. Même si sa personnalité ne l’avait pas desservi dans ses efforts pour imprimer à l’Église de Montréal son orientation doctrinale, sa discipline et son style, on voit mal comment il aurait pu contrer significativement une évolution toute-puissante dans sa globalité. C’est ce que révèle le bilan de son épiscopat. / The recent historiography on Catholicism in the Province of Québec has neglected the life and episcopate of Paul Grégoire, archbishop of Montréal from 1968 to 1990. Yet his episcopate covers a crucial period in the history of the Province and the Catholic Church. When he became archbishop of Montréal in April 1968, the Province of Québec was still in the midst of its Quiet Revolution, a period of growing change in mentalities and morals brought on by a rejection of the past and the rising tide of secularization and dechristianization. For its part, the Catholic Church was going through its own renewed identity process as a result of the Second Vatican Council which had ended December 1965. It is at the juncture of these two renewed identities that Archbishop Grégoire’s episcopate took shape. The prelate had to cope with many new challenges both on the external and internal fronts. Ad extra, he had to meet the challenges of a new social order extremely unfavorable towards his Church, particularly concerning the denominational school system. Ad intra, he had to implement the Council reforms throughout his diocese and in so doing encountered a great deal of resistance and much misunderstanding which sometimes led to crises casting doubt on his leadership. At the time of his retirement in March 1990, Cardinal Grégoire had seen the Catholic Church lose the greater part of its moral and spiritual influence on the Montréal and Québec societies. He had set out to mold the Church of Montréal according to his doctrinal orientation, his discipline and his style. Even while taking into consideration that his personality was not best suited for the task, we fail to see how he could have significantly countered the great opposing forces at work. The study of his episcopate clearly reveals this.

L’historiographie récente du catholicisme québécois a passé pratiquement sous silence la vie et l’épiscopat de Mgr Paul Grégoire, archevêque de Montréal de 1968 à 1990. Pourtant, son épiscopat s’est déployé pendant une période cruciale de l’histoire du Québec et de l’Église catholique. Lorsque Mgr Grégoire devient archevêque de Montréal en avril 1968, le Québec vit encore sa Révolution tranquille, une période qui a vu l’éclosion au Québec de mentalités et moeurs nouvelles à l’enseigne du rejet du passé, sous l’impulsion d’une sécularisation et d’une déchristianisation déferlantes. De son côté, l’Église catholique vit son propre renouveau identitaire, fruit des travaux du Concile Vatican II, terminé depuis décembre 1965. C’est au confluent de ces deux renouveaux identitaires que l’épiscopat de Mgr Grégoire va prendre forme. L’archevêque de Montréal devra faire face à de nombreux défis inédits sur les fronts externes et internes. Ad extra, il devra prendre acte des défis d’une nouvelle donne sociale extrêmement défavorable à son Église, notamment sur le flanc de la confessionnalité du système d’éducation. Ad intra, il devra implanter les réformes conciliaires dans son diocèse, non sans avoir à affronter plusieurs résistances et incompréhensions, dont certaines deviendront des crises remettant en question la qualité de son leadership comme archevêque de Montréal. Au moment de sa retraite en mars 1990, Monsieur le cardinal Grégoire aura vu l’Église catholique perdre la majeure partie de son influence morale et spirituelle sur la société montréalaise et québécoise. Même si sa personnalité ne l’avait pas desservi dans ses efforts pour imprimer à l’Église de Montréal son orientation doctrinale, sa discipline et son style, on voit mal comment il aurait pu contrer significativement une évolution toute-puissante dans sa globalité. C’est ce que révèle le bilan de son épiscopat. / The recent historiography on Catholicism in the Province of Québec has neglected the life and episcopate of Paul Grégoire, archbishop of Montréal from 1968 to 1990. Yet his episcopate covers a crucial period in the history of the Province and the Catholic Church. When he became archbishop of Montréal in April 1968, the Province of Québec was still in the midst of its Quiet Revolution, a period of growing change in mentalities and morals brought on by a rejection of the past and the rising tide of secularization and dechristianization. For its part, the Catholic Church was going through its own renewed identity process as a result of the Second Vatican Council which had ended December 1965. It is at the juncture of these two renewed identities that Archbishop Grégoire’s episcopate took shape. The prelate had to cope with many new challenges both on the external and internal fronts. Ad extra, he had to meet the challenges of a new social order extremely unfavorable towards his Church, particularly concerning the denominational school system. Ad intra, he had to implement the Council reforms throughout his diocese and in so doing encountered a great deal of resistance and much misunderstanding which sometimes led to crises casting doubt on his leadership. At the time of his retirement in March 1990, Cardinal Grégoire had seen the Catholic Church lose the greater part of its moral and spiritual influence on the Montréal and Québec societies. He had set out to mold the Church of Montréal according to his doctrinal orientation, his discipline and his style. Even while taking into consideration that his personality was not best suited for the task, we fail to see how he could have significantly countered the great opposing forces at work. The study of his episcopate clearly reveals this.

Au XIXe siècle, les sœurs hospitalières sont au cœur du système de soin parisien. L’identité et les activités sociales de ces femmes qui partagent un engagement religieux et un apostolat soignant auprès des pauvres de la capitale sont analysées dans cette thèse. La vocation, fruit d’un choix entre les jeunes femmes et l’institution, est une voie d’émancipation dans l’espace public et le monde du travail, mais qui leur permet aussi de s’affirmer comme individu en sapant l’autorité paternelle et en légitimant l’expression d’un désir. Chevilles ouvrières du système de santé publique et figures de la charité privée, les sœurs en accompagnent la croissance. Le soin aux pauvres et leur dévouement justifient la reconnaissance de leur utilité sociale devant l’urgence d’une société confrontée à une pauvreté massive et aux effets contrastés du processus de déchristianisation. Paradoxalement, la laïcisation conforterait leur présence dans le dispositif charitable et soignant de la capitale. Les sœurs se forment à certaines exigences médicales et cherchent à maintenir un « écart chrétien » dans le monde. Le soin des sœurs participe ainsi à la médicalisation de la société mais reste une stratégie de reconquête religieuse. Leur apostolat révèlerait que la demande sociale de santé et de religion reposerait sur un souci de soi et un besoin plus vaste d’attention. Mais ce « souci de soi » est aussi, pour les sœurs, une voie fonctionnelle et harmonieuse de réconcilier les volets religieux et profane de leur mission. Dès lors, les sœurs peuvent s’adapter à la modernité en articulant les préoccupations du siècle avec une exigence spirituelle. / In the nineteenth century, sisters of charity were at the core of the Parisian health system. This thesis analyses the identity and the social activities of these women who shared a religious commitment and a caring apostolate towards the poor of Paris. Vocation, which resulted from a choice by young women and the religious institution, was a way for these women to find a place in public space and in the workplace. It enabled them to assert themselves as individuals, undermining paternal authority and legitimating the expression of a desire. Cornerstones of the public health system and figures of charity, the nuns accompanied the growth of both. Their care of the poor and their devotion justified their claim to be recognised as socially useful in a context where French society was confronted by the new problem of widespread poverty and by the countervailing effects of dechristianization. Paradoxically, republican secularization would confirm their presence in the capital’s caring and charitable system. The sisters undertook training to new medical standards at the same times as they tried to maintain a ‘Christian singularity’ in the world. The care that the sisters provided played a role in the medicalization of society but nonetheless remained part of a strategy of religious reconquest. Their apostolate would reveal that society’s health and religious needs rested on a ‘care of the self’ and a need for attention. This ’care of the self’ was also a way for the nuns to reconcile the lay and religious aspects of their mission. Thus, sisters of charity could adapt themselves to modernity by articulating worldly preoccupations with a spiritual imperative.