Texte remanié de: Thèse univ.--Paris VI--Sc. nat., 1979. / Bibliogr. p. 129-132. Résumé en français, anglais et espagnol.

Texte remanié de: Lizentiats-Diss., Katholisch-Theologische Fakultät--Münster--Westfälische Wilhelms-Universität. / Bibliogr. p. 157-170.

Th. D.--University of Toronto, 1997. Titre de soutenance : Pre-Theodosian ascetic piety in fourth-century Egypt, the letters of ascetics and bishops. / Bibliogr. p. 133-139. Index.

During the 19th Century, the Mississippi River was the chief commercial highway in the United States. But for two impediments, the Upper and Lower (Des Moines) Rapids, its entire course of 2400 miles would have offered an untroubled thoroughfare to watercraft.The federal government, as well as private concerns, attempted throughout the better part of that century to alleviate the river of its barriers and to develop its rapids as a source of power. Those attempts were disappointingly unsuccessful, however, and not until the advent of the 20th Century, when the nation had matured both economically and technologically, was the Mississippi freed of its obstacles and developed on a large scale as a source of energy.

Dans le contexte des chocs de la première modernité et de la Réforme catholique qui suit le concile de Trente (1545-1563), Cîteaux, qui est à la fois une abbaye et un chef-d'ordre, a été exemptée de la commende. Cette exemption conserve les abbés réguliers et leur permet de diriger et de réformer l'ordre en adaptant ses institutions aux exigences réformatrices. Au centre de la direction se place donc le problème complexe des rapports entre l'abbé de Cîteaux, le chapitre général, les quatre premiers pères, les abbayes-filles, et les différents pouvoirs extérieurs, à la fois religieux et politiques. L'abbé général doit diriger un ordre troublé par l'autonomie croissante des congrégations nationales et la formation de l'étroite observance. En effet, l'ordre cistercien conserve des abbayes dans toute l'Europe demeurée catholique. La crainte d'un schisme interne à l'ordre aboutit à la redéfinition des pouvoir institutionnels au profit des vicaires généraux et des présidents de congrégations. L'étude du rôle de l'abbé de Cîteaux se fait au double point de vue du pouvoir, celui de la direction et celui de la réforme de l'ordre. Le problème posé est celui de l'évolution du gouvernement abbatial, et ne se réduit pas à un prisme biographique. Métaphore de l'unité de l'ordre, l'abbé réunit en lui une autorité fonctionnelle et personnelle. Malgré les déchirements, le souhait du maintien de l'unité repose au XVIIe siècle sur la notion du bien commun à tous les fragments monastiques cisterciens : la famille autour du Novum monasterium de Cîteaux et de son père-abbé. / In the context of the clashes of the first modernity and of the Catholic Reformation after the Council of Trent (1545-1563), Cîteaux, which is both an Abbey and a chief of Order, is exempt from being hold in commendam, allowing the regular abbots to govern and reform the order while adapting its institutions to the reformative demands. Hence, at the heart of the leadership lies the complex problem of the relationship between the abbot of Cîteaux, the General Chapter, the four first fathers, the daughter-abbeys, and the various different external powers, both political and religious. The general abbot is confronted to controlling an order that is disturbed by the growing autonomy of the national Congregations and the formation of the Strict Observance. Indeed, the Cistercian Order maintains a number of abbeys throughout all parts of Europe that have remained catholic. The fear of an internal schism within the order leads to a redefinition of the institutional powers for the benefit of vicar-generals and congregation presidents. My study of the role of the abbot of Cîteaux is conducted from the dual point of view of power, that of the leadership and that of the reformation of the order. The problem that I raise is that of the evolution of the abbatial government and it cannot be restricted to a biographical prism. As a metaphor for the order's unity, the abbot gathers both a functional and a personal authority. In spite of the various rifts, the wish for maintaining unity persists in the 17th century around the notion of a common good shared by all the Cistercian monastic fragments : the family gathered around the Novum monasterium of Cîteaux and its father abbot.

The archaeological record varies with the fluvial style and sedimentation of a river, thus controlling the location, preservation, and recognition of archaeological sites. This project identifies archaeological site patterning and preservation along a fluvial system in Iowa that has been relatively stable since the last glaciation. The Upper Des Moines River in Iowa formed approximately 12,500 yr. cal BP as an englacial channel routing glacial meltwater south along the Des Moines Lobe. During the last glacial retreat, the channel incised forming what is now called the High Terrace (TH). Early post-glacial occupations in Iowa would have had access to this the high terrace and uplands. Thus, the Paleoindian and early to middle Archaic site distributions along the Upper Des Moines River are found in upland and upper terrace locations. The intermediate terrace (TI) formed between 4000 and 1000 yr. cal BP and represents the elevation of the river flood plain during this period. Late Archaic people had access to this surface as well as the TH and uplands. By 1000 yr. cal BP, the Upper Des Moines River had eroded down to bedrock and established a floodplain at the level of the lower terrace. Subsequent erosion produced the modern channel configuration with an established series of dated terraces (High Terrace (TH), Intermediate Terrace (TI), and Low Terrace (TL)). The Woodland period peoples would have had access to the current/modern fluvial landscape. To assess site locations strategies of populations that inhabited the Upper Des Moines River valley in the Holocene, 721 archaeological sites were examined and classified using site reports and artifacts as Paleoindian, Archaic, Woodland, Historic and Unknown. The sites were then mapped and associated with geomorphic features in the valley. As expected, Paleoindian sites and Early to Middle Archaic sites were all located on the upper terrace and uplands because the intermediate and lower terraces had not yet formed. Late Archaic people had access to the floodplain that formed intermediate terrace as well as the uplands and upper terrace. Woodland period sites occurred on high (upland and TH), intermediate (TI), and low (TL and floodplain) elevation landforms along the river. The study demonstrated there was a preference for burials/ceremonial sites being placed at higher elevations (TI and higher) and habitation sites being placed at lower elevations (TL and current floodplain) near the main river channel.

Thesis (D. Min.)--McCormick Theological Seminary, 1999. / Includes bibliographical references.

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.

This dissertation reviewed extant literature about McGuire’s distinctiveness theory, the Elaboration Likelihood Model of Persuasion, in-group bias theory, racial identity, race source effects, and cultural cues pertaining to targeting African American and Latino consumer markets. Mexican and African American informants were interviewed after viewing magazine advertisements targeted to the other group to determine if distinctiveness to the other’s images and cultural cues occurred. Observations were also reported from ethnographic excursions across Des Moines, Iowa, a city and state where African Americans and Mexicans are numerical rarities or minorities. Results revealed that the majority of informants spontaneously delivered responses that reflected salience with the other group. In fact, both groups saw themselves as a part of a greater people of color community--extending their ethnic identities. Furthermore, informants exhibited a provisional ethnic backlash against viewing Anglos in product advertisements in their ethnic magazines. However, when ads presented a message about diversity, informants thought Anglo images should be included. Both groups said they valued the use of people of color and socially responsible messages in ads for high involvement and low involvement products, however, these images and cultural cues would not lead to purchases of new brands because informants were weary about wasting money on unfamiliar brands in a stressed economy. Consumers also scanned ads for models’ races, and paid attention to how their ethnic group and other people of color were treated in ads. Also, informants reported discussing racial issues often in social circles. A black-brown racial divide was expressed when there was a perceived scarcity of resources and when one group discussed how they felt the other group perceived their race. Finally, class and having on-going personal relationships with members of the other group affected responses. This study offers many academic, managerial, practitioner, social and political implications and recommendations. / text

Dans les sources de la période médiobyzantine, tous les moines n’apparaissaient pas en marge de la société. Certains se distinguaient très clairement par leurs incursions dans le monde ou dans les affaires terrestres. Ils pouvaient voyager, changer de monastère et surtout fréquenter des laïcs. Ils tissaient des liens avec le monde que les autorités avaient pourtant cherché à rompre, et pouvaient jouir d’une liberté que les lois et canons visaient à contrôler. Partant de ce constat, nous avons donc étudié précisément l’insertion des moines dans les réseaux de pouvoir. La première étape de ce travail de recherche fut de recenser les moines qui se distinguaient dans les sources par une intervention dans le monde terrestre. À partir de cette prosopographie, nous avons pu définir les contours de l’élite des moines, groupe qui se caractérisait par ses nombreuses interactions avec la haute aristocratie. La deuxième étape fut d’étudier les réseaux sociaux de ces moines. Nous avons décrit les modalités de leur insertion dans ces réseaux pour mettre en évidence les différentes logiques de construction et de transmission de leurs liens avec l’aristocratie. Nous avons surtout souligné l’importance des relations construites personnellement. Puis, nous avons analysé leur rôle dans ces réseaux pour démontrer qu’ils étaient sollicités et agissaient moins en tant que moines qu’en tant que membres de clans puissants. Ainsi, le rôle politique et social joué par les moines dans l’Empire byzantin ne pouvait s’expliquer que par leur intégration dans des réseaux sociaux puissants composés de membres de la haute aristocratie constantinopolitaine. / It is evident from Medieval Byzantine sources that not all monks lived on society’s margins. Some of them were highly implicated in worldly affairs. They could travel, move into other monasteries and visit lay people. They built up ties with people that the authorities had sought to break and could even enjoy freedoms that the laws and cannons aimed to control. Based on such observations, I have studied closely how monks could be embedded in political networks. Firstly, I have made a census of the Byzantine monks that distinguished themselves by their intervention in the lay world. Based on this prosopographical study, I have defined the contours of a monastic elite and shown that this was a group who interacted frequently with members of the high aristocracy. Consequently, I have studied in detail the social networks in which such monks belonged. I have attempted to describe and to underline the complexity of how monks build up their networks as well as inherit and possibly transmit them. I also have tried to distinguish their institutional bonds from their personal ones. In doing so, I have demonstrated that they acted and were solicited less often as monks and more often as members of powerful clans. Thus, I have concluded that the political and social role played by monks in the Byzantine Empire can only be explained by their integration in very powerful social networks.