Les conditions d’exercice du ministère pastoral dans la France réformée du régime de l’édit de Nantes (1598-1685) sont encore mal connues. Le cas précis de Paul Ferry (1591-1669), pasteur à Metz de 1612 à sa mort, permet d’entrer dans le monde des « ministres de la Parole de Dieu » au XVIIe siècle. Cette étude tente d’approcher l’analyse des formes et des modèles de la carrière pastorale. Ils sont religieux et confessionnels bien sûr, mais également politiques, sociaux, culturels et intellectuels. Perceptibles à plusieurs échelles, les contours du ministère s’observent localement, mais également à une échelle nationale, voire internationale, grâce à un exceptionnel réseau de correspondance. Le ministre, type de clerc radicalement différent du prêtre catholique, doit toujours assurer les fidèles de leur Salut dans leur foi, surtout par la prédication, mais aussi par l’administration des sacrements et par l’acculturation, en tentant d’imposer la morale et la discipline réformées. Même la vie « privée » du pasteur est une modalité d’édification de son troupeau et donc une action pastorale. Il doit en effet donner l’exemple d’une bonne vie chrétienne, notamment parce qu’il n’est plus ontologiquement différent des fidèles depuis la révolution du sacerdoce universel. Il agit également en défenseur de sa communauté en se muant en guide politique et en porte-parole de son Église, notamment face à la controverse catholique et face aux pouvoirs, mais aussi en historien, en écrivain, ou en directeur de collège. Par toutes ces diverses fonctions assumées au nom de son ministère, Ferry constitue un modèle, parfois contesté, de pasteur sous le régime de l’édit de Nantes. / Relatively little is known about the way the pastoral ministry was exercised in France during the period of the Edict of Nantes (1598-1685). The case of Paul Ferry (1591-1669), who became pastor at Metz in 1612 and remained there until his death in 1669, makes it possible to enter into the world of the « ministers of the Holy Word » in the seventeenth century. This study attempts to analyze the forms and models of the pastorate. These are not only religious and confessional, but also political, social, cultural and intellectual. The impact of the minister could be felt at different levels, ranging from the local to the national and, due to an exceptional network of correspondence, even to the international. The Reformed pastor, a cleric who differs radically from the Roman Catholic priest, has the duty continually to reassure the members of his congregation in their faith and about their salvation. He does so especially in the preaching, but also in the administration of the sacraments, and as well as by way of acculturation in imposing Reformed morals and discipline on his flock. Even the « private » life of the pastor can be considered as a form of edification, and therefore as a pastoral act. It is the pastor’s duty to give an example of the good Christian life, especially since with the Reformation’s emphasis on the priesthood of all believers he is no longer ontologically different from his congregation. The pastor can also assume the role of protector of his congregation as a political guide and church spokesman, in particular in face of Catholic polemics and powers, or else the role of a historian, writer, or rector to a collège. In that Ferry assumed all of these functions by virtue of his position as minister, he can – notwithstanding the opposition he at times encountered from within his own consistory – be considered a model of those pastors who exercised their ministry under the Edict of Nantes.

Zugl.: Trier, Universiẗat, Diss., 2002.

L'histoire de Metz est, au Moyen Âge, indissociable de celle de ses cours d'eau. La première partie porte sur les relations étroites qui unissent la cité, la Moselle et la Seille. La ville est tout d'abord replacée dans son environnement fluvial. Son développement est reconsidéré sous l'angle des interactions avec la dynamique fluviale. Les formes multiples et intensives d'exploitation du milieu fluvial, pourvoyeur de ressources, sont ensuite évoquées. Elles impliquent de nombreux aménagements du cours d'eau et de ses berges qui transforment le paysage riverain. Les rivières constituent malgré tout, à travers des phénomènes extrêmes comme les crues ou les débâcles, un facteur de vulnérabilité pour la ville. Au-delà de l'adaptation de la société à ces phénomènes, les actions et les aménagements anthropiques peuvent être également envisagés comme des facteurs aggravants.Les enjeux, les défis et les rivalités liées à la maîtrise et à la gestion de la rivière sont au coeur de la deuxième partie. Ils se manifestent dans des domaines aussi divers que le franchissement des cours d'eau, le contrôle du trafic fluvial, l'encadrement de la pêche, la gestion des moulins, ou encore la défense de la cité. L'affirmation du pouvoir municipal, qui s'illustre par des mesures législatives et politiques, mais aussi par une implication croissante dans les affaires et les conflits liés aux cours d'eau, constitue un fil conducteur incontournable.La troisième partie aborde les relations entre les Messins et leurs rivières sous l'angle social et culturel. Au-delà des métiers étroitement liés au cours d?eau, comme les pêcheurs et les bateliers, ou des habitants des quartiers riverains, se dessine une véritable culture de la rivière partagée par une grande partie de la société messine. Elle passe par l'expérience, la perception et la connaissance des cours d'eau, et laisse une trace dans les domaines de la littérature, de la religion, de la symbolique ou de la justice. / The history of Metz in the Middle Ages is closely linked to the rivers that run through it. The first part focuses on the close relationship between the city, the Moselle river and the Seille river, which are tightly entwined. The town is first portrayed in relation to its fluvial environment. Its development is reconsidered in the light of its interactions with the river dynamics. The various and intensive forms of exploitation of the river environment which provides resources are then tackled. Many changes are made to the watercourse and the banks of the rivers, which in turns transforms the local landscape. Through extreme phenomena such as floods or debacles, rivers are however a cause for vulnerability for the city. The anthropic actions and alterations are not just the adaptation of society to these phenomena, they can also be seen as aggravating factors.The second part explores the stakes, challenges and rivalries connected to the rivers control and management. They concern river crossing, inland navigation, fishing regulations, mills management or even the defence of the city. The way municipal power asserts itself, through political and legislative measures but also a growing involvement in river matters and conflicts, can be seen as a central issue.The third part discusses the relationship between the inhabitants and the rivers from a social and cultural point of view. A real river culture emerges, not only reserved to the nearby residents nor to trades such as fishermen or boatmen. The largest part of the population shares experience, perception and knowledge of rivers, expressed through literature, religion, symbolism or justice.

L’idée d’une thèse s’intéressant aux environs proches, au périurbain d’une ville vient d’une constatation : la plupart des études réalisées sur le phénomène urbain au Moyen Âge, que ce soient des monographies de villes, des études archéologiques…, traitent principalement de l’espace, de la topographie intra-muros. Ce travail a donc pour but d’étudier une ville dans un ensemble plus large, en examinant ce qui se trouve dans les environs proches de l’enceinte et en laissant de côté, pour une fois, l’intérieur des remparts. Dans cette optique, il étudie la composition, l’organisation géographique, et l’évolution topographique du périurbain de la ville durant une période allant de la fin du Moyen Âge à l’époque moderne. Il s’agit de se poser la question des rapports entre la ville et son périurbain, en voyant comment elle l’utilise et en quoi il lui est nécessaire. Afin de contourner l’écueil de la monographie, trop facilement susceptible de traiter d’un cas « exception », cette recherche met en comparaison trois villes de même nature, Reims, Metz et Strasbourg, toutes trois villes épiscopales, d’origine romaine et de plus de 10.000 habitants au cours de la période étudiée. / The idea of a PhD on the close vicinity, the ‘periurban’ area of a city, stems from an observation: most of the studies done on the urban phenomenon in the Middle Ages, whether cities monographs or archeological studies, focus mainly on the intramural space and topography. To the contrary, the current work aims to study a city in a broader whole, through the review of the close vicinity of the precinct, and ignoring, for once, which is inside the walls. In this regard, it studies the composition, the geographical organization and the topographic evolution of the ‘periurban’ area of the city, during a period from the end of the Middle Ages to the modern era. Its questioning focuses on the relationship between the city and its ‘periurban’, how it uses it, and how it needs it. In order to prevent the too common risk for monographs of addressing an ‘exception’, this research draws a comparison between three cities, Reims, Metz and Strasbourg, similar in that they all are Episcopal cities, of roman origin and counting more than 10.000 inhabitants during the period studied.

À la fin de l’époque médiévale, les reliques sont un objet omniprésent dans le monde chrétien, particulièrement dans les églises urbaines. Les critiques puis destructions protestantes au cours du XVIe siècle constituent une première période de crise, conclue par un réinvestissement important de la réforme catholique. Ces premiers bouleversements ont plusieurs conséquences. Les reliques sont désormais l’objet d’une gestion de plus en plus rationnelle, que ce soit dans leur recension ou dans leur situation dans l’espace ecclésial. Car jusqu’à la Révolution française, les églises de Lyon, Metz, Rouen et Toulouse reçoivent d’innombrables corps saints, souvent en provenance de Rome, accompagnant la multiplication des couvents en ville. Les reliques sont données par des laïcs et des membres du clergé dans des visées autant religieuses que sociales. Les cérémonies de translations traduisent un catholicisme triomphant. Certains corps saints, souvent issus du panthéon local, prennent à cette époque une valeur identitaire et patrimoniale. Ils sont considérés comme les protecteurs de la cité, au cœur d’une relation spécifique entre les villes et le monde divin. Ces corps saints sont particulièrement utilisés lors des périodes de crises urbaines, qu’elles soient épidémiques, naturelles ou encore politiques. Les reliques sont également régulièrement mobilisées dans les Histoire de ces quatre villes pour souligner et illustrer leur élection divine. Ces liens entre villes et reliques se distendent à partir du XVIIIe siècle, sous l’effet de l’essor d’une critique historique et philosophique. La Révolution française entérine ce changement, malgré des tentatives de restauration sacrale. D’objets chrétiens, les corps saints deviennent des objets confessionnels au XVIIe siècle, puis, à partir du XIXe siècle, des objets militants. / During the Late Medieval Period, relics are a very common object in the Christian World and in urban churches. Protestant criticisms and destructions during the 16th century were a first crisis ended by a catholic reinvestment. These disruptions transformed relics into a more rational object, with systematic inventories and new localisations inside churches. Until French Revolution, churches of Lyon, Metz, Rouen and Toulouse received countless relics, mostly from Rome, to support the foundation of new urban convents. Laymen and clerics gave relics to improve their social and religious status. Ceremonies of translation showed a Catholicism that had triumphed again. Some relics got an identity and heritage value. They became the protectors of the city with a specific relationship between citizens and the Divine world. These relics are often used during urban crises like epidemics, natural disasters and political crisis. The History of the towns also used relics as evidence and illustration of urban Sanctity. These links became slack during the 18th century because of historical and philosophical criticisms. French Revolution confirmed this evolution, despite attempts of sacral remediation. From Christian objects, relics became confessional objects and from the beginning of the 19th century onwards, militant objects.

This thesis examines the propriety of suffering as a category in political thought. This complex subject matter is approached by examining two responses, and the disagreement arising between these responses, to the perceived failure of politics, modernity and religion in Europe in the first half of the twentieth century. The first response to these failures considered is a theological response, representing a politics based on belief, in which we turn to the writings of J.B. Metz as a representative of this position. The second response considered is the philosophical civic humanism of Hannah Arendt as a seminal representative of what we term a politics based on unbelief. Our question regarding suffering as a category in political thought brings our two representative thinkers into disagreement. Metz presents a vision of political life in which belief – and specifically Christian belief – must liberate itself from privatising forces which confine belief and a response to suffering to the private sphere as a matter of individual concern and inward piety. For Metz the issue of suffering is not merely a matter of individual private concern but of political action. Central to his argument are his understanding of theodicy that forms part of his critique of modernity, the central place he gives Christ’s cry of dereliction in theology and his concept of Leiden an Gott. Arendt, representative of politics strictly separated from religion on Modernity’s grounds, robustly argues that concerns which are matters of the private sphere, that is the household, have invaded the public realm and in doing so have destroyed politics. Suffering is such a concern and it introduces to politics the ‘problem of necessity’ and impinges upon her concept of human freedom. She therefore represents the antithesis of Metz’s position. In order to answer our question regarding suffering our argument focuses by engaging with the issues of freedom and forgiveness. This move is important in establishing the basis on which suffering can appear in the political realm. This thesis argues for and concludes that theology provides the means for a reconciliation of the antinomies between the private and public spheres, between suffering and political thought. We therefore conclude that suffering is an appropriate concern of political life and compassion in the form of Christian charity can take an appropriate form in the political sphere.

Thesis advisor: Roberto Goizueta / In the context of a globalized and postmodern world, there is a vector of thought in Mexican culture that remains fixated on the present, invested in the urgency of the moment, and content with hurried decisions in political and economic matters. Such a mindset makes little room for memories and, in fact, promotes rapid forgetfulness, especially of uncomfortable memories. Nevertheless, another vector of thought simultaneously persists, one that prizes memories, emphasizes traditions and ancestral anamnetic forms, and is quite richly expressed in small `campesinos' and indigenous communities, where men and particularly women - though otherwise lacking political influence - are actively engaged in preserving their memories. Not surprisingly, these two vectors of thought share an uneasy co-existence. In these pages I will argue that these memories are actually considered dangerous on two fronts: first, because they interrupt our productive present and the system we live in; and, second because they challenge us to imagine, and even to work toward, a more just future, one not characterized by easy amnesties or corporate forgetfulness. I will support the view that memories enable us to conduct an honest reconstruction and analysis of the past, in all of its complexity, and then oblige us to integrate lessons learned truthfully in the present. In Mexico, such memories need to be listened to and integrated as part of our identity as a society and a Church for, if we do not, we will always remain a broken society and an incomplete Church. This position, along with the questions that it raises, will be confronted and illuminated herein by a theological perspective on memory. After all, it was Israel's belief in being in the memory of God that gave that people their solid communitarian consistency. Later on, the Christian community inherited this anamnetic culture as the core of its liturgical life and Christian praxis: "Do this in memory of me". Johann Baptist Metz reflects theologically on the "cultural amnesia" that drags us towards a dehumanizing progress, emphasizing merely technological advancement. Societal adoption of such an attitude inevitably leaves victims in its wake, namely, those who do not - or cannot - achieve the standards of success established by the technocrats. Metz identifies the destruction of memory as a typical tool of totalitarian domination. The slavery of human beings begins when their memories are taken away; this is the principle and foundation of all colonization. Metz explains that we must remember the memories of these victims in order to interrupt our present situation and activate creative resistance. He suggests a mysticism characterized by suffering unto God while, at the same time, keeping our eyes open to reality. Consequently a praxis is realized wherein we act as subjects in freedom participating actively in the construction of history. It is important for the Mexican Church to recover these memories at both the social and ecclesial levels and to allow them to interrupt us, because they constitute a new way for us to look back at what we have been, and to construct what we want to be. In doing so, we can be a community of memory and hope. / Thesis (STD) — Boston College, 2010. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Theology.

Thesis--Freiburg i. B. / Mimeographed copy of typescript. Vita. Includes bibliographical references (p. 532-550).

This thesis explores the transformative potential of theological categories within Western Christianity. In particular, this thesis explores the categories of memory, narrative and solidarity and their relationship to the broader categories of history; language; and community. The relationships between these categories are engaged by way of critically comparing and contrasting the political theology of Johannes Baptist Metz and the feminist theological hermeneutics of Elisabeth Schussler Fiorenza. This thesis traces the roots of these categories from the political theology of Johannes Baptist Metz and critically explores how the feminist theological hermeneutics of Schussler Fiorenza both uses and develops them. This exploration reveals the debt feminist theologies owe to political theology for the critical and emancipatory articulation of memory, narrative and solidarity. It also reveals important connections between memory, narrative and solidarity and the broader categories of history, language and community. Accordingly, this thesis explores the implications of a feminist engagement with the relationships between: history and memory; language and narrative; community and solidarity. By way of an intensification of the particular a critical feminist perspective more clearly extends the theological potential of these relationships and so illuminates their importance in a vitally -- and even radically -- new way. In the work of Elisabeth Schussler Fiorenza this extension is most clearly expressed through her critique of the kyriarchal socio-religious structures of Western culture and society which she grounds by way of a particular focus the church as the ekklesia of women. Accordingly, this thesis is divided into six chapters. Chapter One positions feminist theologies within the broader tradition of Western culture and society. Chapter Two briefly traces the historical, philosophical and theological heritage of political and feminist theologies as theologies of social critique. Chapter Three examines the contemporary historical consciousness of Western society and deals with the concerns feminist theologies have with Western history. In understanding history as both the liberative and oppressive story of human agency this chapter explores the use of memory as a tool for the emancipation of Christian history. In Chapter Four we look at the formative power of language as the medium through which humanity understands existence and reality. By way of a feminist critique, this chapter explores how language can operate to both facilitate and inhibit the liberative stories of the Christian tradition. Chapter Five examines the basic vision and structure of community. Here, the conditions that help foster women's solidarity and contribute to the nurturing of authentic relationships and vital Christian communities are explored. Chapter Six reviews Elisabeth Schussler Fiorenza's contribution to the transformative potential of the theological categories of memory, narrative and solidarity and offers two general critiques for further discussion. Chapter Six then concludes this thesis by engaging both Metz and Schussler Fiorenza in a critical-rhetorical reading of their work.

Thesis (M.A.)--Catholic Theological Union at Chicago, 2008. / Vita. Includes bibliographical references (leaves 108-115).