Entre 1378 et 1417, l’Église est d’abord divisée entre deux, puis entre trois papes concurrents. Alors qu’Urbain VI et ses successeurs s’installent à Rome, Clément VII et son successeur rentrent en Avignon. Cette thèse répertorie et analyse les différentes expériences normandes en réponse au Grand Schisme d’Occident. Les engagements normands pour résoudre le schisme sont pluriels et s’expriment différemment selon les milieux. S’appuyant sur des sources diverses telles que le Registre des suppliques des archives du Vatican, les archives de l’Université de Paris et les archives locales, elle met en évidence les différents courants qui ont coexisté en Normandie en réaction au Grand Schisme d’Occident. Alors que la noblesse normande était généralement favorable aux papes d’Avignon, reconnus officiellement par le roi de France, d’importants courants de résistance envers cette papauté se sont aussi manifestés dans les milieux universitaires et au sein du clergé normand, poussant même certains à choisir l’exil en terre urbaniste. Ces exilés normands, bien que peu nombreux, ont exercé une influence considérable et ont été peu étudiés en tant que groupe auparavant. Parmi l’importante majorité de ceux qui restèrent dans l’obédience avignonnaise, plusieurs intellectuels normands furent pourtant reconnus comme étant d’acerbes critiques, voire des ennemis de Clément VII et de Benoît XIII. Les liens qu’ont maintenus les exilés normands avec leurs collègues restés en terre clémentiste ont joué un rôle appréciable dans le rapprochement des obédiences opposées au début du XVe siècle. La présente thèse permet de mettre en lumière les multiples attitudes normandes en réponse au schisme, d’approfondir la connaissance portant sur les milieux normands touchés par la crise, ainsi que sur les débats qui l’ont entourée, et de poursuivre la réflexion sur la question de l’obéissance et des réseaux normands à l’œuvre pendant cette période. / Between 1378 and 1417, the Catholic Church was divided between two, and then three contending popes. While Urban VI and his successors settled in Rome, Clement VII and his successor, Benedict XIII, returned to Avignon. This dissertation documents and analyses the multiple experiences known in Normandy in reaction to the Great Western Schism. Norman commitments to resolve this division were plural and they were expressed in numerous manners. Relying on Vatican archives, University of Paris and local archives, this study demonstrates the different reactions that coexisted in Normandy in response to the Great Western Schism. Although the Norman nobility was generally favourable to the Avignon popes, officially recognized by the King of France, important waves of resistance to that papacy were also expressed amongst Norman clergymen, prelates, as well as university students and professors. This resistance led some to choose exile, in order to recognize the Roman popes. Those Norman exilees, although they formed a modest community, had considerable influence in the Roman obedience, and they have been the object of very little scholarly attention. Amongst the vast majority of those who remained in the obedience of Clement VII, many Norman intellectuals were known for being very critical, even being enemies of the Avignon popes. The relationships that exiled Normans maintained with their colleagues who remained in Clément VII’s obedience played a very important role in the dialogue between obediences that led to the council of Pisa in 1409. This dissertation highlights the multiplicity of Norman attitudes in response to the Great Western Schism, it deepens our knowledge of the various Norman groups touched by the division and it improves our understanding of the different debates that surrounded the crisis. It also allows to further the reflection on the questions of how the schism affected the notion of obedience, and of the Norman networks at work during that period.

Au début du XVe siècle, les forêts domaniales devinrent un enjeu majeur dans les affaires du royaume de France. Gérées par l’administration des Eaux et Forêts, elles furent sur ordre du roi l’objet d’une surveillance particulière. L’étude du Coutumier d’Hector de Chartres, un registre du XVe siècle consignant les droits d’usage de centaines d’usagers des forêts du domaine normand de Charles VI, révèle la place que ces dernières occupaient dans la société en France dans les derniers siècles du Moyen Âge. D’une part, le Coutumier démontre qu’elles étaient non seulement importantes dans l’économie de la province mais qu’elles jouaient aussi un rôle essentiel dans la vie autant à la campagne que dans les villes. D’autre part, avec l’analyse des ordonnances forestières du XIVe siècle et du début du XVe siècle, il illustre comment elles furent d’une importance capitale pour le roi puisque ce dernier y prenait le bois nécessaire à la construction de sa marine et à l’entretien de ses forteresses normandes et qu’il en tirait d’importants revenus dans un contexte d’hostilités avec l’Angleterre. Ainsi, une relation de réciprocité bénéfique pour le roi et les usagers s’installa à travers un complexe système d’usages et de redevances. En cherchant à protéger ces bénéfices, les rois de France tentèrent de gérer adéquatement leurs forêts, établissant ainsi les jalons d’une foresterie durable tournée vers la préservation des ressources sylvicoles et se posant en gardiens du bien commun. / At the beginning of the XVth century, domanial forests became a major issue in the affairs of the kingdom of France. Managed by the Waters and Forests administration, they were put under close surveillance by the king’s decree. The study of Hector de Chartres’ customary, a XVth century register containing the customs of hundreds of users of Charles VI’s norman domain’s forests, reveals the place that they held in France at the end of the Middle Ages. It shows first that they were not only important in the province’s economic life but that they also played a major role in its urban and rural life. It also shows, with the analysis of a XIVth and XVth century corpus of royal ordonnances, how they were important for the king, who took there the ressources he needed to build a navy and maintain his fortresses in Normandy and who benefited from the users’ royalties. Thus, a complex relation which greatly benefited the two parties was created through a complex system of customs and royalties. By trying to protect these benefits, the kings of France tried to manage adequately their forests, establishing the bases of sustainable forestry oriented towards the conservation of forest ressources and acting as gardians of the kingdom’s common good.

Ce mémoire porte sur l’évolution de l’antijudaïsme chez les intellectuels chrétiens parisiens, particulièrement chez Eudes de Châteauroux, lors du procès du Talmud, c’est-à-dire, entre les années 1240 – année où commence le procès – et 1248, année de la condamnation finale des textes talmudiques. Avec la création des universités au XIIe siècle prend place une curiosité intellectuelle croissante et un désir d’apprendre davantage. Parallèlement à cet essor, l’Église se renforce et une orthodoxie doctrinale commence à s’implanter, avec le désir toujours plus fort de contrôler et d’encadrer les fidèles. Lorsque Nicolas Donin dénonce le Talmud au souverain pontife, en 1239, Grégoire IX demande aux savants chrétiens de l’étudier et de l’analyser. Après examen, ces textes sont condamnés et les juifs accusés de se détourner de l’Ancien Testament pour suivre le Talmud, un livre rempli d’erreurs. Ainsi, ce que nous allons démontrer dans ce travail est que l’antijudaïsme virulent chez Eudes de Châteauroux, lors du procès du Talmud, vient d’une incompréhension des livres talmudiques. / This thesis sheds light on the evolution of antijudaism amongst Christians Parisian intellectuals – such as Odo of Chateauroux – between the first year of the trial of the Talmud (1240) and the year of the final sentence (1248) of Talmudic texts. With the creation of universities in the twelfth century, intellectual curiosity and the thirst of knowledge started to spread. Simultaneously, the church’s presence and its doctrinal orthodoxy strengthens, with an even stronger desire to control its worshipers. When Nicolas Donin reports the Talmud to the Pope in 1239, Gregory IX requested Christian scholars to study and analyze it. Once properly examined, the texts were condemned and Jews were accused of turning away from the Old Testament in order to follow the Talmud, a book full of errors. Thus, what will be brought to light in this work is that the virulent antijudaism of Odo of Chateauroux, exhibited during the trial of the Talmud, stems from a misunderstanding of the Talmudic books.

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No description available.

Dante Alighieri (1265-1321) has traditionally been viewed through the lens of his poetic masterpiece, the Commedia. While his so-called “minor” works, including the overtly political book four of Convivio and the treatise Monarchia, have been studied, much of this work tends to read Dante through the theologized, over-determined hermeneutic of the narrative of his poetic journey through the afterlife. Also, because of the overwhelming temptation to associate Dante’s place in intellectual history with his clerical contemporaries in Paris and Bologna, a similar trend (often combined with the first) reads Dante as merely an idiosyncratic but minor epigone of the scholastics in his non-poetic work. The latter vein of interpretation is very common and tends to generate interpretations of Dante’s political thought which see it as a predominantly abstract encounter with scholastic theology and philosophy in the context of the high medieval church-state conflicts, particularly in the contentious age of Popes Boniface VIII, Clement V, and John XXII and their bloody disputes with claimants to the Holy Roman throne and French and Aragonese monarchies over political control of northern Italian territories. While this kind of reading is not unwarranted—for Dante’s Monarchia does make strong claims in the late medieval church-state conflict and deploys a philosophical lexicon current with scholastic intellectuals of the time—many scholars have read Dante’s monarchical theory in Convivio and Monarchia exclusively as a response to and dialogue with the major scholastic and juridical writers, particularly of the “mirrors of princes genre,” on both sides of these political conflicts between Church-State claims to authority. This is not completely wrong, but in so doing many have, conversely, failed to understand that Dante is making a coherent and unique normative argument. Such readings fail to read Dante 1) as a real Florentine politician, 2) as an enthusiastic follower of Aristotelian paradigms (not merely a scholastic Aristotelian), 3) as a committed political secularist, and 4) as contextualized within the rich municipal, social, economic, and political histories of Florence and Medieval Italy. This study thus moves away from previous approaches to Dante’s political thought and does a close re-reading of Convivio and Monarchia in a properly historicized framework, inspired by the work of Ernst Curtius and modern historicist methodology, contextualizing it in 13th and 14th century history. In particular, the study departs from Dante’s denunciation of greed in his lyrics, Commedia, Convivio, and Monarchia to establish the fact —through extensive research in economic history, commercial development, economic thought, political history, social history in medieval Italy etc.— that far from being a merely abstract denunciation of mammon or usury, like that found in the Bible and other theological writings, it is a unique and acerbic response to broad changes that can only be construed, on the basis of historical scholarship, in terms of the emergence of early capitalism in Florentine society around the early to mid 13th century. Chapter 1 serves as an initial overview of the whole study, also positioning it in relation to debates within the field of Dante studies; chapter 2 examines the international and political situation of Florence and Italy during Dante’s time; chapter 3 proposes a new historiography of this history and examines it as the development of “political economy”; chapter 4 explores the emergence of capitalism in Florence and Italy in the 13th and 14th centuries (also motioning to debates about the nature and definition of “political economy” and “capitalism”); finally, chapter 5 examines Aristotle’s critique of political economy in the Ethics and Politics, then pivots to Dante’s deployment of such Aristotelian paradigms in Convivio and Monarchia to both denounce the injustices generated by the intertwinement of politics and acquisitive monetary wealth-getting and to articulate a monarchical political model for stopping the deleterious effects of greed.

This work deals with the sacred spaces Czech Krumlov Castle in the top and the late Gothic (1250 -1300 AD). The work identifies these facilities, their construction and development of their attempts to absolute dating and interpretation of their relationship. In this context seems to be showing the remains of an important festival that year, a week before the Feast of Corpus Christi, the city turned into a stage sacred representation. Besides the city itself was in the medieval concept of the founding hosnot reflection of God on earth.

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Thesis (M.A.)--The University of North Carolina at Greensboro, 2008. / Directed by Amy Vines; submitted to the Dept. of English. Title from PDF t.p. (viewed Jan. 28, 2010). Includes bibliographical references (p. 81-85).

L’idée de la croisade reste présente toute au long du XIVe siècle comme bien le prouvent les projets écrits durant le siècle. Les théoriciens de la croisade décrivent minutieusement les mesures à suivre pour récupérer la Terre sainte. Deux éléments sont nécessaires pour pouvoir entreprendre une nouvelle expédition : la paix entre les princes chrétiens et l’union de l’Église. Au XIVe siècle, un transfert s’opère naturellement, et le mouvement de recuperatio de la Terre sainte se projette contre les ennemis les plus proches de la chrétienté, faisant de toute guerre contre le Turc une guerre sainte. À partir de la deuxième moitié du XIVe siècle, la diplomatie joue un rôle crucial dans la prédication de la croisade. Dans ce contexte idéologique, à l’appel du roi de Hongrie, Sigismond de Luxembourg, les puissances chrétiennes tentent de se coaliser pour arrêter l’avancée ottomane en Europe, mais elles sont défaites à Nicopolis, en 1396. Pour la chevalerie française, la campagne était une opportunité de montrer sa vaillance, mais pour elle la croisade prend une allure de chevauchée plutôt que de guerre sainte. / The idea of the crusade remains present throughout the course of the XIVth century as evidenced by the many projects written during the century. The authors describe in detail the steps to follow to recover the Holy Land. Two elements are needed to undertake a new expedition: peace between Christian princes and church union. In the fourteenth century, a transfer takes place naturally, and the movement of recuperatio of the Holy Land is projected against the closest enemies of the Christianity: the Turks. From the second half of the fourteenth century, diplomacy plays a crucial role in the preaching of the crusade. A new Crusade is preached, at urging of Sigismund of 4 Luxembourg the Hungarian king, and the Christian powers are trying to unite to stop the Ottoman advance in Europe, but they were defeated at Nicopolis in 1396. For the French chivalry, the campaign was an opportunity to show his courage but for them the crusade was a ride and a quest of personal glory rather than holy war.