Reproduction de : Thèse Doctorat : Droit : Lyon : 1933. / Titre provenant de l'écran-titre. Bibliogr. p. [XV]-XIX.

Texte remanié de: Thèse de doctorat--Université catholique de Louvain, 1989. / Bibliogr. p. XIX-XXXV.

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 2000. / Includes bibliographical references.

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 2000. / Includes bibliographical references.

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 2000. / Includes bibliographical references.

Que signifie appartenir à une communauté à Chypre pendant des périodes spécifiques? Que signifie être pris entre différentes cultures - Est et Ouest? Quel est l'impact sur le patrimoine culturel de cette situation sur une communauté minoritaire sur l'île de Chypre? Cette étude porte sur l’histoire de la communauté maronite de Chypre à l’époque ottomane (1571-1878) à travers l’examen des objets d’art conservés par elle et de ses monuments architecturaux. Les maronites, installés sur l’île de Chypre depuis le douzième siècle, font depuis lors partie de la société chypriote en s’adaptant à elle et en conservant certaines de leurs particularités. Les icônes et monuments architecturaux leur appartenant présentent un grand intérêt, car ils n’ont fait l’objet d’aucune étude jusqu’ici. Ils datent du douzième au dix-neuvième siècle et sont des révélateurs de l'histoire de l'île, de ses différentes conquêtes, ainsi que des mouvements artistiques dans la région. L'étude est divisée en deux parties : la première traite de l'histoire de l'île au cours de la période ottomane. Elle situe la communauté maronite dans le contexte social de l’époque ainsi que dans un espace politique et religieux plus vaste. À cette fin, les termes «frontière», «communauté», «mobilité» et «déploiement des identités» sont mis en évidence dans cette étude pour expliquer la différenciation sociale et les cultures. Une attention particulière est accordée au synode de Nicosie de 1738, qui réunit le clergé maronite et le clergé latin en accord avec le concile de Trente, considéré ici comme un tournant de l’histoire, mettant en lumière les problèmes sociaux et religieux. La deuxième partie explore l'iconographie. Une présentation des villages et des églises maronites hébergeant les icônes en question est proposée. Un total de soixante-six icônes est présenté. Elles sont examinées pièce par pièce, identifiées, archivées et restaurées afin de les sauvegarder et de les relier à l'histoire de la communauté maronite de l'époque. Quelle est leur histoire et comment sont-elles liées aux ateliers locaux ou étrangers ? Comment ces objets sont-ils connectés aux maronites de Chypre ? La présente thèse est le résultat d’une étude s’appuyant sur des croyances et des traditions villageoises, des rapports des missionnaires et des voyageurs, de la correspondance conservée en archives, et la bibliographie, pour établir les conditions de production, d’acquisition et de conservation des objets et contribuer ainsi aux recherches sur l'histoire de la communauté maronite à Chypre. / What does it mean to belong to a community in Cyprus during specific periods of time? How does it feel to be caught between different cultures - East and West? What is the impact on the cultural heritage of such communities on the island of Cyprus? This study focuses on the history of the community of the Maronites in Cyprus during the Ottoman time (1571 – 1878) through the examination of its objects and architectural monuments. The Maronites, having settled on the island of Cyprus in the seventh century, have been part of the Cypriot society since then by adapting to her and at the same time maintaining their particularities and characteristics. Their icons and architectural monuments are of great interest, as they have not been the object of any study in the past. They date from the twelfth to the nineteenth century and are in communion with the history of the island, its different conquests, as well as the artistic movements of the region. The study is divided into two parts: the first part deals with the history of the island during the Ottoman period. It situates the Maronite community in the social context of the time as well as in a wider political and religious space. For this purpose, the terms “frontier” - living side by side with other religious groups -as well as “community”, “mobility”, and “deployment of identities” are emphasized in this study in order to explain social differentiation and cultures. Special attention is placed on the Synod of Nicosia of 1738 bringing the Maronite and Latin Clergy together in compliance with the Synod of Trent, as well as on a turning point in history, highlighting social and religious issues. The second part explores the iconography. A presentation of the Maronite villages and churches is offered, hosting the icons in question. A total of sixty six icons participate; they are examined from scratch, identified, archived, and restored in order to safeguard them and connect them to the history of the Maronite community of the time. What is their true story and how do they relate to local or foreign workshops? How are the objects connected to the Maronites of Cyprus? The present thesis is the result of bringing village beliefs and traditions together, missionaries' and travelers' reports, and archive correspondence to the actual study of the objects to establish their date of creation, contribute to the research on Cyprus history, and examine the social impact on the Maronite community of the time.

There exists only one manuscript about ecclesiastical Maronite ecclesiastical architecture (written in the 17th century by the patriarch Stephen el Dweihi) and there is no revised or subsequent work of reference, which this thesis aims to address. To this end, these were the critical questions investigated: This thesis begins by taking stock of the extant vestiges which, with a few exceptions, are confined to Mount Lebanon and north-east Lebanon namely in Byblos, Batroun, Bcharri, Koura, Keserwan, Matn. This area is characterized by a series of spurs and mountain tops, wild deep valleys and remoteness, and the architecture is rooted in this landscape. Its resources for construction are the materials at hand, and the buildings are usually located in villages on the spurs, and one finds that the Maronite ecclesiastical architecture is indistinguishable from the general secular and residential architecture. As such it is "grows" out of the land, is modest in size and scale, and is historically without belfry, i.e. a hidden architecture. While the general disposition of Christian churches is similar, Maronite vernacular houses and churches are block-like with flat roofs, stone walls, and very often with vaulted interiors and minimal of openings. The church is thus another house, rectangular and aligned east-west and is devoid of decoration; the sanctuary is usually apsidal with a minor aperture above the apex of the dome and below the vault of the nave. The particular characteristics of the Maronite church are its east-west orientation - parallel to the spurs which characterize the littoral Lebanon - the presence of a sustainable source of water, and an evergreen tree. The church was conceived for a standing form of worship and without physical barrier between the nave and the sanctuary; and the main and possibly sole source of daylight (but the open door) is the eastern aperture. The bima platform is located in the nave to reflect the monotheistic ideology adopted by the Maronites. Over the centuries, and despite the influences from the Roman Catholic Church, with which it is in full communion, the Maronite church has preserved its identity which is austere and, in particular, free of the 'dramatic mysteries' associated especially with the Baroque churches. Having studied Dweihi's manuscript and his 11 chapters on Maronite ecclesiastical architecture, this thesis asks whether these are still relevant? How can the manuscript be updated for contemporary interpretation towards a rooted modem Maronite ecclesiastical architecture? The architecture of Lebanon has fascinated at least three authors (Ragette, Liger Belair, and Abou Sawan) whose works date from the late 20th century and have become standard references. Others have documented various works on the Maronite people and their religion, but, not since Dweihi' s manuscript of the 17th century has an attempt been made at documenting and extending Maronite concepts for ecclesiastical architecture. Interestingly, Dweihi in his time was reacting to what he saw as a contamination of the Maronite church by Roman Catholic influences; this thesis was prompted by insensitive and ignorance in contemporary Maronite ecclesiastical architecture. The thesis is thus dedicated to proper custodianship of the heritage and the informed and sensitive design of new 'houses ' for Maronite worship. / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2004.

No description available.

This research examines the identity perception of Maronite adolescents in Israel as part of the Israeli Palestinian Arab Christian community. The research was carried out between the years 2009-2011, involving 25 Maronite adolescents ranging from ages 16 – 18 years. Views on identity were also sought from the parents of this group. The research looks at the implications of their identity perception on their future orientation, career, place of residence, culture and heritage amidst the ongoing unstable social and political situation in the region. The research is inductive in nature and follows a non-positivist, qualitative, ethnographic approach, seeking depth in capturing and presenting the elusive nature of the “soft data” of the self-identity construct. The data were gathered and triangulated by a variety of methods: adolescents’ in-depth interview, parents’ semi–structured ethnographic interview, narrative text tools and a focus group. Findings revealed that the two leading components in the identity perception of the participants were the “Israeli Arab” national component, and the “Christian” religious component. Findings also indicated that the identity perception influences the choice of the participants’ careers; choosing from what was offered to them, rather than pursuing what they liked, and their place of residence having to deal with the limitations imposed on minorities regarding where they can, or cannot live. The participants expressed their need for leadership, religious or secular, to strengthen their involvement in the social and political agendas, educate the younger generation about their identity and heritage, offer a supportive and empowering framework for their ambitions and future plans and improve their socio-political presence among the other communities. The outcomes of this research contribute to a better understanding of the identity perception among Maronite adolescents and constitute a basis for understanding how they can be better supported as a minority group within a multi-cultural society in an unstable region. Further research is required to gain a deeper understanding of how the unstable periods influence belonging and identity issues among Christians in Israel and the Arab world, and to consider gender, socioeconomic and place of living variables.

Moine alépin, Yuwākīm Balādius (1706-1767) est l'auteur d'une œuvre variée, dont une série d'écrits monastiques de quatre ouvrages qui forment le corpus de ce travail. Cette œuvre revêt une double importance. D'une part, elle reflète la littérature monastique de l'Ordre libanais naissant, à son étape organisationnelle assez critique. D'autre part, elle révèle les enjeux d'une époque charnière de l'histoire spirituelle du monachisme maronite, marquée par sa réception de la modernité occidentale. Quelles sont les sources et les caractéristiques de la pensée monastique de Yuwākīm Balādius ? Telle est la question posée en premier lieu dans ces pages qui mettront en évidence la nature du témoignage qu'offre Balādius concernant la rencontre des spiritualités de l'Orient et de l'Occident. Ce travail s'ouvre sur une étude historique qui vise à saisir les différents éléments de la vie et de l'époque de l'auteur, puis à faire l'inventaire de son œuvre. Seront aussi relevées les sources et les références des œuvres de Balādius. Celles-ci seront soigneusement présentées en trois catégories, à savoir les sources bibliques, orientales et occidentales. La dernière partie de ce travail sera consacrée à dégager les contours de la pensée de Balādius à partir des différents axes et thématiques clés repérées dans ses écrits. Finalement, le travail permettra d'identifier la place de l'œuvre de Balādius dans la littérature spirituelle moderne, ainsi qu'à saisir son originalité et ses apports. / A monk from Alepo, Yuwākīm Balādius (1706-1767) authored a variety of works, one of which is a monastic series in four tomes that forms the corpus of the present work. The series is important for two reasons. First, it reflects the monastic literature of the nascent Lebanese Order, during its critical organizational stage. Secondly, it reveals the major issues at a pivotal time in the spiritual history of Maronite monasticism, marked by its reception of Western modernity. What are the sources and the characteristics of the monastic thought of Yuwākīm Balādius? That is the question posed in the opening pages of this work and invoked throughout this study to discern the nature of the testimony offered by Balādius concerning the meeting of Eastern and Western spiritualities, as indicated in the title. In the first place, this work offers an historical study that captures the different elements of the life and times of the author, followed by an inventory of his writings. Then the sources and references of Balādius's literature are provided, and carefully presented in three categories, namely his Biblical, Eastern and Western sources. The last part of this work highlights the characteristics of the thought of Balādius based on the different topics and key themes found in his writings. All in all, the present work gives a clear perception of both the place of Baladius's work as regards contemporary spiritual literature, and its original repercussions.