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Antimonachismus v české osvícenské společnosti / Anti-monachism in the Bohemian society in the epoch of enlightenmentHasan, Petr January 2012 (has links)
The diploma thesis Anti-Monachism in the Bohemian Society in the Epoch of Enlightenment deals with reforms by Josef II., in particular with the abolishment of monasteries from view of the then documents appeared in support of the reforms in progress. The author selects some significant themes handled by the reform devotees. The main theme is the criterion of the men's nature. The related themes include: monks' asceticism, celibacy, monasteries as the quintessence of the baroque devoteness, and mendicant orders. In the context of their criticism, the authors of the texts in question refer to the epoch of early Christendom and to the emergence of the first monasteries. Therefore also the author of this diploma thesis pays attention to this historical period as well as to the contents of the anti-monarchistic texts. Key words: Anti-monarchismus - History of Christendom - Enlightenment - Men's Nature - Asceticism
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[pt] MONGES EM DIÁLOGO A CAMINHO DO ABSOLUTO: ESTUDO PSICOSSOCIAL DO DIÁLOGO INTER-RELIGIOSO MONÁSTICO / [en] MONK S DIALOGUE IN THE WAY TO ABSOLUTE: SOCIAL PSYCHOLOGICAL STUDY OF INTER-RELIGIOUS MONASTIC DIALOGUEOLGA REGINA FRUGOLI SODRÉ 02 December 2005 (has links)
[pt] A presente tese investiga uma forma nova de diálogo entre
monges, o
diálogo de experiência, focalizando o processo
psicossocial de identidadealteridade
religiosa. A pesquisa baseou-se em documentos e testemunho
do
Diálogo Inter-religioso Monástico (DIM), órgão ligado ao
Conselho Pontifício
para o Diálogo Inter-religioso (CPDI) do Vaticano, que
reúne monges de
mosteiros católicos do mundo inteiro, participando de
comissões de diálogo com
monges de outras tradições religiosas. Embora recente este
tipo de diálogo indica
uma tendência inovadora na relação entre as religiões
ocidentais e orientais; e é
fruto não apenas do esforço pessoal de alguns pioneiros,
mas também das
transformações religiosas e sociais que se aceleraram na
atual etapa de
mundialização. Assim sendo, após apresentar os fundamentos
do monaquismo,
tendo salientando as diferenças entre suas principais
tendências e a referência a
uma base comum, situo o desenvolvimento deste tipo de
diálogo na perspectiva da
história monástica cristã, do atual contexto de pluralismo
religioso e de elaboração
católica sobre o tema. A importância deste tipo de diálogo
para o campo de estudo
da religião reside em sua ênfase na experiência, em sua
associação entre diálogo e
contemplação (ou meditação), e no compartilhamento de
práticas monásticas por
membros de diferentes tradições religiosas. Ao mesmo
tempo, como as
experiências relatadas pelos monges estão enraizadas em
uma vida religiosa tanto
pessoal como comunitária e foram orientadas para o
testemunho, elas permitiram
um enfoque das representações históricas que relaciona
estas representações às
práticas religiosas, às experiências espirituais, e às
histórias de vida dos monges e
comunidades monásticas. A convergência da reflexão vinda
de vários campos do
conhecimento em direção à experiência transformou esta
última em um ponto
nodal de referência, em torno do qual foi possível
integrar estes campos e
estabelecer uma articulação com o testemunho, a narração e
o processo
psicossocial. Baseada na fenomenologia hermenêutica de
Ricoeur e na concepção
da consciência religiosa de Nabert, e tendo colocado em
evidência a contribuição
da psicologia social para esclarecer a dinâmica de
identidade-alteridade entre o
ego e o alter, a tese analisa o sentido, a formação e a
consolidação de uma nova
dinâmica desenvolvida no contexto do diálogo
intermonástico, estudando-a do
ponto de vista da comunidade monástica católica e de sua
experiência viva e
histórica de diálogo e contemplação. Esta rompe com a
visão de subjetividades
separadas e com a negação e exclusão da alteridade
religiosa, chegando a uma
perspectiva de unidade na pluralidade e a um novo tipo de
identidade e
espiritualidade dialogal. Tendo verificado a importância
central desta dinâmica e
seu sentido religioso para o desenvolvimento do diálogo
entre contemplativos, a
tese destaca não apenas a dimensão psicossocial desta
dinâmica, mas seu
enraizamento no mais profundo centro do ser, sublinhando a
relação estabelecida
pelos monges católicos entre o diálogo inter-religioso e
seu diálogo com Deus. A concepção cristã da alteridade de
Deus e do próximo foi determinante para a
formulação e prática dialogal de reconhecimento mútuo e
para as experiências
monásticas de paz e harmonia entre os monges de diferentes
religiões. É possível,
portanto, distinguir a dinâmica de reconhecimento mútuo da
dinâmica de autoafirmação
e recusa do outro, relacionada à experiência de negação da
diferença,
de guerra e eliminação da alteridade. A dinâmica de
reconhecimento mútuo é
favorecida pela ruptura social da vida monástica, pelas
práticas contemplativas e
pelo profundo processo de reformulação da identidade-
alteridade pela qual
passam os monges em sua caminhada para o Absoluto.
Atualmente, o
reconhecimento da identidade cristã e da alteridade religiosa está sendo
considerado por estes monges como central para seu diálogo inter-religioso e está
lhes permitindo rever sua relação com a própria identidade, ultrapassando, ao
mesmo tempo, as representações históricas negativas sobre as outras religiões e
promovendo a abertura para outros seres, culturas e religiões. Estes monges
consideram que sua tradição monástica católica está sendo renovada pela
esperança espiritual e pela pesquisa de outras tradições e que o diálogo os está
ajudando a aprofundar sua própria identidade cristã. A tese descreve suas
profundas transformações pessoais e comunitárias, as resistências e avanços,
assim como as mudanças nas representações históricas dos monges católicos em
relação com a experiência da alteridade e do aprofundamento da identidade cristã,
que provocaram uma revisão crítica da postura católica sobre as outras religiões.
A análise de todas estas mudanças em relação com o contexto da Babel
contemporânea pôs em relevo a contribuição monástica para uma nova
perspectiva dialogal sobre a unidade na diversidade de linguagens e seres,
permitindo distinguir a visão de pluralidade no reconhecimento da identidadealteridade
de outras perspectivas de unidade e pluralidade baseadas apenas na
identidade. / [en] The present thesis investigates a new form of dialogue
among monks, the
dialogue of experience, bringing into focus the
psychosocial process of religious
identity-alterity. The research is based on documents and
testimonies of the
Monastic Inter-religious Dialogue (MID), organism attached
to the Vatican s
Pontifical Council for Inter-religious Dialogue (PCID),
that gathers monks from
Catholic s monasteries of all the world participating at
dialogue s commissions
with monks of others religious traditions. Although
recent, this type of dialogue
indicates a renewable tendency in the occidental and
oriental religions
relationship; and it is fruit not only of the personal
efforts of some pioneers, but
also of religious and social transformations, that are
accelerating in the actual
world-wideness stage. Then, after presenting the
monachism s foundations,
having presented the differences among their main
tendencies and the references
to a common base, I situate the dialogue s development in
the perspective of
Christian monastic history, of the current context of
religious pluralism and of
Catholic s elaboration about this subject. The importance
of this type of dialogue
to the religious study s field lies in its experience s
emphasis, in its association
between dialogue and contemplation (or meditation) and in
the sharing of
monastic practices by the different religious traditions
members. At the same
time, as the monk s experience accounts are rooted in
their personal and
communitarian religious life and are orientated to
testimony, they allowed an
approach of historical representations that relates these
representations to religious
practices, to spiritual experiences and to life s
histories of monks and monastic
communities. The convergence of reflections coming from
various fields toward
experience has transform this one in a central point of
reference around which it
was possible to integrate these fields and establish the
articulation of experience to
testimony, narration and psychosocial process. Based on
Ricoeur s hermeneutical
phenomenology and on Nabert`s conception of religious
consciousness, and
having put in evidence the social psychology s
contribution to clarify identityalterity s
dynamic between the ego and the alter, this thesis
analysis the sense, the
formation and the consolidation of a new dynamic developed
in the inter-monastic
dialogue s context, studying it from the point of view of
the catholic s monastic
community and of their living and historical dialogue and
contemplation s
experience. This one breaks off with the separated
subjectivities vision and with
the negation and exclusion s of religious alterity,
arriving to a unity in plurality s
inter-subjectivity perspective and to a new type of
catholic dialogical identity and
spirituality. Having verified the central importance of
this dynamic and its
religious sense to the dialogue s development among
contemplatives, the thesis
stands out not only this dynamic s psychosocial dimension,
but also its rooting in
the deepest center of being, underlying relation
established by catholic monks between the inter-religious
dialogue and their dialogue with God. The Christian
conception of God and fellow s alterity has been
determinant to the dialogical
mutual recognition and to the peace and harmony s monastic
experiences among
monks from different religions. The study of this
conception and of its application
on inter-monastic dialogue conducts to the distinction
between this dialogical
dynamics from the one established in terms of auto-
affirmation and other s deny,
that is related to the differences negation, to war, and
to several kinds of
alterity s elimination. The mutual recognition was
favored for the monastic social
rupture, for the contemplative practices and for the
profound process of identityalterity s
reformulation the monks go through in their path toward
the Absolute.
Nowadays, the recognition of Christian identity and religious alterity is being
considered by these monks as central to their inter-religious dialogue, and is
allowing them to revise their own identity going, at the same time, beyond
negative historical representations about other religions and promoting an opening
to other beings, cultures and religions. These monks consider that their catholic
monastic tradition has been renewed by the spiritual hope and research of other
traditions, and that dialogue is helping them to go deeper in their own Christian
identity. The thesis describes their profound personal and communitarian
transformations, the resistances and progress, as well as the changes in historical
representations and spiritual experiences, provoking a great reformulation of
catholic posture about others religions. The analyses of all this changes in relation
with the contemporary Babel context put in relief the monastic contribution to a
new dialogical perspective about unity in diversity of languages and beings,
allowing distinguishing the vision of plurality in the recognition of identityalterity
from others perspectives of unity and plurality based only on identity.
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Monachisme et altérité : la représentation des «autres» dans la littérature monastique égyptienne (IVe-Ve siècles)Tremblay-Roy, Anthony 05 1900 (has links)
L’essor du monachisme au courant des IVe et Ve siècles a transformé le paysage religieux dans le bassin méditerranéen. Ce mouvement d’ascètes célibataires et l’impact de son institutionnalisation au sein de la Grande Église ont contribué à la formation d’une nouvelle identité religieuse et à la transformation des systèmes hérités des penseurs classiques. Ce projet, en partant des sources monastiques et classiques, mettra en lumière les relations entre les premiers moines chrétiens et les différentes figures de l’altérité – religieuse, intellectuelle et culturelle – dans la province égyptienne pendant la période byzantine. En se penchant sur différentes entités présentes sur le territoire égyptien, on sera en mesure de mieux comprendre de quelle façon l’identité monastique s’est formée dans sa relation avec l’altérité et comment les auteurs monastiques ont représenté ces groupes identitaires. Ainsi, au terme de cette présentation, le lectorat sera mieux outillé pour saisir les relations qu’entretiennent les premiers moines chrétiens et les divers visages de l’altérité dans le contexte monastique égyptien. / During the 4th and the 5th centuries, the emergence of monasticism transformed the religious landscape around the Mediterranean. This ascetic movement and the impact of its institutionalization within the Great Church contribute to the formation of a new religious identity and to the transformation of systems inherited from classical thinkers. Starting from the monastic sources, this project will shed light on the relations between the first Christian monks and the various figures of otherness – religious, intellectual, and ethnical – in the Egyptian provinces during Late Antiquity. By looking at different entities present in Egyptian territory, we will be able to understand how monastic identity was formed in its relationship with the otherness and how the monastic authors represent these identity groups. Thus, at the end of this presentation, the readers will be better equipped to understand the relationships between the first Christian monks and the various face of otherness in the Egyptian monastic context.
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Rupture et continuité : étude comparative du clergé anglo-saxon du Xe siècle issu de la Regularis Concordia avec le clergé anglo-normand des XIe et XIIe sièclesSimard, Joël 04 1900 (has links)
Ce mémoire a pour but de comparer l’état du clergé anglo-saxon de la période de la Regularis Concordia du Xe siècle, avec celui du clergé anglo-normand d’après conquête situé entre 1060 et 1150. La base de cette recherche se fera à partir des sources narratives les plus pertinentes pour cette période. Mais celles-ci ne seront utilisées qu’en support puisque l’essentiel de ce mémoire sera basé sur le dépouillement des listes d’archevêques, d’évêques et d’abbés ayant vécu entre 1060 à 1150. Nous détaillerons leurs origines géographiques, les charges qu’ils ont occupées durant leur vie de même que leurs réseaux sociaux. Nous tenterons de démontrer que contrairement à l’idée reçue, il n’y eut pas de véritable réforme du clergé anglo-normand suite à la conquête, mais davantage une mise à jour de ce dernier, et qu’en fait, le modèle de gouvernance qui fut imposé au clergé anglo-normand au tournant du XIIe siècle fut largement inspiré du fonctionnement de l’Église normande. / This thesis aims at comparing the state of the Anglo-Saxon clergy from the Regularis Concordia period of the 10th century with the state of the Anglo-Norman clergy of the post- conquest era from 1060 to 1150. This research will be based on the most relevant narrative sources available for this period. However, they will be used only as support since the main part of the thesis will be based on various listings of archbishops, bishops and abbots, who have lived between 1060 and 1150. We will study in details their geographic origins, the positions they held as well as their social networks. We will try to demonstrate that contrary to preconceived ideas, a true reform of the Anglo-Norman clergy did not occur following the conquest. The Anglo-Norman clergy was simply updated. Also, the governance model, which was imposed to the Anglo-Norman clergy at the turn of the 12th century, was largely inspired by the functioning of the Norman Church.
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De la narration à l'interprétation : la fonction des exempla virginaux dans l'œuvre d'AldhelmBinette, Virginie 08 1900 (has links)
Vers la fin du VIIe siècle, dans le monde anglo-saxon, Aldhelm de Malmesbury publia son opus geminatum, la Prosa et le Carmen de uirginitate. Il dédia son oeuvre à des moniales du monastère double de Barking, dont l’abbesse Hildelith. Le De uirginitate est un traité sur la virginité qui comporte une partie théorique, mais aussi des catalogues de figures virginales tirées de la Bible, mais surtout de textes hagiographiques.
L’historiographie eut tendance à sous-estimer le rôle de ces catalogues au sein du traité, n’en faisant qu’un simple florilegium assemblé sans logique. Notre travail consistera à répondre à cette idée afin d’affirmer le rôle essentiel de ces figures virginales à titre d’exempla. Ainsi, nous pensons que ces personnages sont des figures exemplaires dont la fonction est de refléter la partie théorique du De uirginitate. Le traité d’Aldhelm nous paraitra dès lors posséder une double fonction, soit celle de défendre les monastères doubles et l’autorité des moniales dans un contexte de plus en plus hostile à ces aspects, mais aussi afin de servir de guide à la renonciation sexuelle. / Near the end of the 7th century, in the anglo-saxon world, Aldhelm of Malmesbury published his opus geminatum, the Prosa and Carmen de uirginitate. He dedicated his work to the nuns of the double monastery of Barking, particularly the abbess Hildelith. The De uirginitate is a treaty on virginity, which includes a theoretical part and catalogs of virginal figures found in hagiographical as well as in Biblical sources.
Historiography has tended to underestimate the role of these catalogs within the treaty, portraying them as a mere florilegium without logic. This dissertation will propose that the virginal figures mentioned in the catalogs served as exempla. More specifically, we propose that these characters are exemplary figures whose function is to mirror the theoretical part of the De uirginitate. Ald-helm’s treaty will then appear to possess a double function, which is to defend the double monas-teries and the nuns’ authority in an increasingly hostile environment as well as to serve as a guide to sexual renunciation.
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[pt] O MONAQUISMO DO DESERTO: TEOLOGIA NA VIDA DOS PADRES DO DESERTO / [en] THE DESERT MONASTICISM: THEOLOGY IN THE LIVES OF THE DESERT FATHERSLEANDRO MELO CUNHA 14 June 2023 (has links)
[pt] O monaquismo antigo é um fenômeno de complexidade notável. Os Padres do Deserto foram homens e mulheres que viveram a vocação à perfeição deixada por Jesus de maneira bastante peculiar. O abandono dos centros urbanos para ir ao encontro do deserto marca a passagem de um cristianismo público, próprio dos mártires, ao cristianismo particular, próprio dos monges. No deserto, este espaço de solidão, silêncio e abnegação, homens e mulheres viveram em busca de seu aprimoramento, seja na busca de virtudes, seja no abandono dos vícios. Para os Padres do Deserto, as paixões são campo do combate em busca da perfeição, ideal herdado desde o testemunho dos mártires. A teologia dos Padres do Deserto trata com muita profundidade de temas relativos à vida interior. A recuperação da teologia destes autores é justificada pela relevância de suas análises das paixões humanas, para as quais a ascese e a oração serviram de remédio. / [en] Ancient monasticism is a phenomenon of remarkable complexity. The Desert Fathers were men and women who lived out the call to perfection left by Jesus in a very peculiar way. The abandonment of urban centers to go into the desert marks the transition from a public Christianity, characteristic of martyrs, to a private Christianity, characteristic of monks. In the desert, this space of solitude, silence, and self-denial, men and women lived in pursuit of their own improvement, whether in the pursuit of virtues or the abandonment of vices. For the Desert Fathers, passions are the field of combat in the pursuit of perfection, an ideal inherited from the witness of the martyrs. The theology of the Desert Fathers deals very deeply with themes related to the inner life. The recovery of the theology of these authors is justified by the relevance of their analysis of human passions, for which asceticism and prayer served as a remedy.
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La pulsion et la répression. Les enjeux de la problématisation du désir sexuel dans le christianisme antique (IIIe-Ve siècles) / Drive and Repression. The Problematization of Sexual Desire in Ancient Christianity (3rd-5th Centuries)Manicki, Anthony 23 June 2014 (has links)
Ce travail de recherche est une généalogie de la notion de « désir sexuel » telle qu'elle fut conçue dans le christianisme antique du IIIe au Ve siècle. À partir de la distinction entre deux anthropologies concurrentes, nous cherchons à reconstituer les modalités selon lesquelles ce désir a été pensé comme une pulsion irrésistible. Nous nous inscrivons donc dans la tradition des études de genre puisque nous posons la question de savoir s'il existe, au fondement des catégorisations sociales et des modes de légitimation du pouvoir, une forme de naturalité irréductible. Notre objectif est de mettre en évidence, d'une part, en quoi l'idée de désir naturel est une forme de problématisation contingente du désir sexuel et, d'autre, part, les conséquences de cette façon de penser. Entre le IIIe et le Ve siècle, les auteurs chrétiens s'opposent en ce qui concerne la question des capacités humaines. Pour les « perfectionnistes », l'homme est capable d'accéder par ses propres forces à la perfection. Par conséquent, le « monde » est pensé par eux comme un ensemble de liens qui entravent l'itinéraire spirituel du sujet. La solitude du « désert » apparaît alors dans ce cadre problématique comme un moyen d'accéder à la liberté. Au contraire, pour les « défaillantistes », l'homme est par nature infirme, si bien que la perfection est conçue non plus comme ce à quoi il peut lui-même accéder, mais comme un don de Dieu. En soulignant que l'homme n'est pas le maître dans sa propre maison puisqu'il ne peut maîtriser sa libido, Augustin montre que sa libération n'est envisageable qu'au prix de sa soumission à des institutions coercitives ayant pour fonction de compenser sa faiblesse. Proposant une forme originale de problématisation de la nature humaine en naturalisant la pulsion sexuelle, le défaillantisme chrétien permet donc de justifier la soumission des hommes. En faisant la généalogie du désir sexuel, ce travail s'emploie à montrer que la liberté ne requiert pas seulement une critique de l'idée de répression, mais une remise en cause plus fondamentale du modèle naturaliste de la pulsion. / This thesis is a genealogical study of the notion of “sexual desire” as it appeared in Ancient Christianity from the 3rd to the 5th century. Distinguishing between two competing anthropologies, it seeks to reconstruct the modalities according to which this desire has been understood as a compelling drive. It is in line with gender studies in so far as it asks the question of whether there is, at the basis of social categories and justifications of power, a form of irreducible naturality. The purpose here is, on one hand, to show that the notion of natural desire derives from a contingent problematization of sexual desire and, on the other hand, to highlight the consequences of this reasoning. Between the 3rd and 5th centuries, Christian authors opposed one another on the question of human capabilities. For the “perfectionists,” man was able to achieve perfection on his own. Consequently, they saw the “world” as full of bonds hindering the subject's spiritual progress. In this context, being alone in the “desert” appeared as a means to achieve freedom. On the contrary, the “defaultists” held that man was naturally flawed, so that perfection was not thought to be an achievable goal any more, but a gift from God. Underlining that man was no master in his own house because he could not master his own libido, Augustine showed that his liberation could only depend on his submitting to coercive institutions designed to compensate for his weakness. Offering an original problematization of human nature by naturalizing the sexual drive, Christian defaultism could thus justify the submission of men. By tracing a genealogy of sexual desire, this study seeks to demonstrate that freedom does not only require criticizing the idea of repression, but more radically questionning the naturalist model of the drive.
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