Cette thèse porte sur l’étude des sanctuaires antiques arméniens depuis la période hellénistique jusqu'à la période chrétienne, qui marque le changement de religion et l’abandon progressif des temples païens. Ce travail est basé sur l’étude des sources historiques et sur les données de fouilles archéologiques. Il s’agit de savoir où se trouvaient les temples païens en Grande Arménie. En corollaire, différentes interrogations sont venues progressivement s’ajouter à cette première question. Il fallait, une fois ces temples identifiés, les étudier en les classant par catégorie et par type afin de comprendre leur statut dans la société païenne. Enfin, leur disparition pose la question de leur destinée et engage à étudier plus généralement la destruction des sites païens lors de la christianisation de l’Arménie. / This thesis deals with the study of ancient Armenian sanctuaries from the Hellenistic to the Christian period, which marks the change of religion and the gradual abandonment of pagan temples. This work is based on the study of historical sources and data from archaeological excavations. The question is knowing where the pagan temples stood in Great Armenia. As a corollary, various questions have gradually been added to this first one. Once these temples had been identified, they have to be studied by classifying them by category and type in order to understand their status in the pagan society. Finally, their disappearance raises the question of their destiny and commits to study more generally the destruction of the pagan sites during the Christianization of Armenia.

[pt] O Rio de Janeiro é uma cidade na qual a arquitetura humana e a arquitetura divina convivem lado a lado. Esta realidade se torna mais evidente no alto do Monte Corcovado, onde a natureza, criação de Deus, e a estátua do Cristo Redentor, símbolo da redenção, aparecem harmonicamente, como se o monumento pudesse ser compreendido quase como uma extensão da montanha. O Cristo do Corcovado é esteticamente belo e tão pleno de significado que se mistura àquela famosa visão da natureza pela qual se confirma o título cidade maravilhosa. Concebido originalmente no século XIX, o propósito do monumento era comunicar o cerne da mensagem cristã numa linguagem universal. Após a sua inauguração, em outubro de 1931, o monumento transcendeu o âmbito religioso, representando também a cultura brasileira para o mundo. Em outubro de 2006, o platô do Monte Corcovado foi reconhecido como santuário católico, um lugar de oração e encontro, onde as pessoas podem estar em harmonia com Deus, com a natureza e com o próximo. Esta tese tem o objetivo de traduzir o simbolismo do Santuário Cristo Redentor em linguagem teológica, à luz da encíclica Laudato Si e da ecologia integral para fecundar a cultura, rica nas suas diversas manifestações, dentre as quais se apresenta o próprio monumento do Corcovado, diante dos desafios gerados pela mentalidade globalizante, consumista e de descarte. No primeiro capítulo abordamos a Teologia da História do Santuário Cristo Redentor, buscando haurir, nos 520 anos de história da Igreja no Brasil, as luzes para compreender as origens da crise socioambiental, no período colonial, no Império e na República, chegando até os dias atuais. No segundo capítulo, apresentamos a Cristologia e a Soteriologia da encíclica Laudato Si, abordando a criação, a encarnação e a redenção de forma integral e interdependente. Finalmente, no terceiro capítulo, estudamos a ecoteologia do Santuário Cristo Redentor a partir dos seus eixos simbólicos fundamentais, a Cruz, a Ressurreição, o Sagrado Coração de Jesus, a Eucaristia e Nossa Senhora Aparecida, a fim de buscar as respostas para as nossas proposições. A ecoteologia resultante desta investigação apresenta a criação, a encarnação e a redenção numa legítima e original relação de interdependência, através do simbolismo da montanha e da estátua do Cristo Redentor, demonstrando que todo o ecossistema, e não apenas o ser humano, participa do projeto salvífico divino. / [en] Rio de Janeiro is a city in which human architecture and divine architecture live side by side. This reality becomes more evident at the top of Mount Corcovado, where nature, God s creation, and the statue of Christ the Redeemer, symbol of redemption, appear harmoniously, as if the monument could be understood almost as an extension of the mountain. The Christ of Corcovado is aesthetically beautiful and so full of meaning that it mixes with that famous view of nature by which the title wonderful city is confirmed. Originally conceived in the 19th century, the purpose of the monument was to communicate the heart of the Christian message in a universal language. After its inauguration in October 1931, the monument transcended the religious sphere, also representing the Brazilian culture to the world. In Occtober 2006, Mount Corcovado’s plateau was recognized as a Catholic sanctuary, a place of prayer and encounter, where people can be in harmony with God, with nature and with others. This thesis aims to translate the symbolism of the Sanctuary Christ the Redeemer into theological language, in the light of the encyclical letter Laudato Si and of integral ecology, to evangelize the culture, rich in its diverse manifestations, among which is presented the Corcovado monument itself, in the face of the challenges generated by the globalizing, consumerist and disposal mentality. In the first chapter we approach the Theology of the History of the Sanctuary Christ the Redeemer, seeking to draw, in the 520 years of history of the Church in Brazil, the lights to understand the origins of the social and environmental crisis, in the colonial period, in the Empire and in the Republic, reaching to the present day. In the second chapter, we present the christology and the soteriology of the encyclical letter Laudato Si’ approaching creation, incarnation and redemption in an integral and interdependent way. Finally, in the third chapter, we study the ecotheology of the Sanctuary Christ the Redeemer from its fundamental symbolism, the Cross, the Ressurrection, the Sacred Heart of Jesus, the Eucharist and Our Lady of Aparecida, in order to seek answers to our propositions. The resulting ecotheology from this research presents creation, incarnation and redemption in a legitimate and original interdependent relationship, through the symbolism of the mountain and of the statue of Christ the Redeemer, demonstrating that the entire ecosystem, and not just the human being, participates in the divine salvific project.

No description available.

Yes / Asylum-seeking and refugee (AS&R) women living in the UK often have complex health and social care needs, with poor underlying mental and physical health and an increased risk of negative pregnancy outcomes. Despite this, AS&R women are less likely to attend for timely maternity care and when they do, care may be poor, with staff not understanding their specific needs and displaying poor attitudes. This article discusses the Maternity Stream of the City of Sanctuary and how this charity aims to work with statutory and voluntary sector maternity-related services and groups to develop services that are inclusive for AS&R women and meet their specific needs. Volunteer AS&R women are central to the activities of the Maternity Stream and this article discusses how they engage with midwives and other maternity workers to facilitate the development of services that may ultimately improve pregnancy outcomes for AS&R women.

The excavation of the Sanctuary of Poseidon at Kalaureia in 1894 marks the beginning of Swedish archaeological fieldwork in Greece. During a couple of hot summer months, two philologists from Uppsala University, Sam Wide (1861-1918) and Lennart Kjellberg (1857-1936), worked in the sanctuary together with the architect Sven Kristenson (1858-1937), the Greek foreman Pankalos and around twenty local workmen. In 1997, the Swedish Institute at Athens began new excavations at the sanctuary. This thesis examines the beginnings of Swedish fieldwork in Greece. Within the framework of a cultural history of archaeology, inspired by archaeological ethnography and the New Cultural History, it explores how archaeology functioned as a cultural practice in the late nineteenth century. A micro-historical methodology makes use of a wide array of different source material connected to the excavation of 1894, its prelude and aftermath. The thesis takes the theoretical position that the premises for archaeological knowledge production are outcomes of contemporary power structures and cultural politics. Through an analysis of how the archaeologists constructed their self-images through a set of idealized stereotypes of bourgeois masculinity, academic politics of belonging is highlighted. The politics of belonging existed also on a national level, where the Swedish archaeologists entered into a competition with other foreign actors to claim heritage sites in Greece. The idealization of classical Greece as a birthplace of Western values, in combination with contemporary colonial and racist cultural frameworks in Europe, created particular gazes through which the modern country was appropriated and judged. These factors all shaped the practices through which archaeological knowledge was created at Kalaureia. Some excavations tend to have extensive afterlives through the production of histories of archaeology. Therefore, this thesis also explores the representations of the 1894 excavation in the historiography of Swedish classical archaeology. It highlights the strategies by which the excavation at Kalaureia has served to legitimize further Swedish engagements in Greek archaeology, and explores the way in which historiography shapes our professional identities.

This work deals with the iconographic programme of the Jesuits in the baroque sculptural decoration of Svatá Hora (Holy Mountain). The first chapter is devoted to the literature, which has been written about Svatá Hora (Holy Mountain) near Pribram. The next chapter talks of the history of the pilgrimage site before the Society of Jesus became active there, after its arrival in 1647 until its suppression in 1773. It was also opportune to deal with the history of Svatá Hora (Holy Mountain) during the period of the provosts in the years 1773 - 1861. I also dealt at least in outline form with the years 1871-1950, when the Redemptorists administered Svatá Hora (Holy Mountain) and made significant changes to the iconography of the compound. In the following chapter, I devoted myself to the building and artistic activities during the time of the priests of the Society of Jesus. A separate chapter is dedicated to the illustration and veneration of Our Lady of Svatá Hora (Holy Mountain). In another work, I focused primarily on the individual sculptural decorations of the pilgrimage site and its iconographic illustrations. Individual sub-chapters deal with the Marian Pillar, the Calvary statue, the Upper Terrace inside the ambit, the Prague and the Breznice Gates. In the last chapter, I dealt with the...

Made available in DSpace on 2016-10-13T14:10:22Z (GMT). No. of bitstreams: 1 Maria Neusa dos Santos.pdf: 7968484 bytes, checksum: 3f6dd25f243a8a612c8ba10513001cef (MD5) Previous issue date: 2015-03-30 / The increasing advance of religious consumption in Brazil has contributed to the growth in the number of pilgrimages to sanctuaries in search of response to human aspirations. This progress, to a certain extent, contributes to the moral consumption of faith through religious symbols and virtuous acts, which promote the satisfactory meeting in resolution of the personal needs of the pilgrims in their quest for good life . The studies of reception, combined with an interrelation between communication, consumption and religion, were taken as foundations, based on authors such as Baccega, Carranza, Aristotle, Chauí, Slater, Martin-Barbero, Douglas & Isherwood, Martino, Ricoeur and Hook. The research has its corpus composed by the narratives of pilgrims to the Sanctuary of Santa Paulina in Vigolo, Nova Trento (SC), about the practices of moral consumption of faith, using the qualitative research method. The aim was to get closer to the object, to enable the analysis of moral consumption processes of faith through the virtues lived by the saint and persuade by the pilgrims, as well as the socio-cultural context and the non-mediatic communication present in this object. The analysis of theories of narrative was used as methodology applied to the corpus of the research. / O crescente avanço do consumo religioso no Brasil vem contribuindo para o aumento do número de peregrinações a santuários como busca de resposta aos anseios humanos. Tal avanço, em certa medida, colabora para o consumo moral da fé por meio de símbolos religiosos e atos virtuosos, que promovem o encontro satisfatório na resolução das necessidades pessoais dos peregrinos em sua busca pela vida boa . Foram tomados como fundamentos os estudos de recepção aliados à interligação entre comunicação, consumo e religião, com base em autores como Baccega, Carranza, Aristóteles, Chauí, Slater, Martín-Barbero, Douglas & Isherwood, Martino, Ricouer e Gancho. A pesquisa tem como corpus as narrativas dos peregrinos do Santuário de Santa Paulina, em Vígolo, Nova Trento (SC), sobre as práticas do consumo moral da fé, utilizando o método de pesquisa qualitativa. Objetivou-se a aproximação com o objeto, para possibilitar a análise dos processos de consumo moral da fé por meio das virtudes vividas pela santa e buscadas pelos peregrinos, bem como do contexto sociocultural e da comunicação não midiática presente neste objeto. Como metodologia aplicada ao corpus da pesquisa, foi utilizada a análise das teorias das narrativas.

Made available in DSpace on 2016-04-25T19:20:32Z (GMT). No. of bitstreams: 1 Krzysztof Dworak.pdf: 5339943 bytes, checksum: 514a354a82500f3677a723f2031b21ee (MD5) Previous issue date: 2014-09-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This thesis intends to demonstrate that Christian pilgrimages to the sanctuary of Bom Jesus da Lapa, in Bom Jesus da Lapa, Bahia, Brazil, are experiences of religious encounter, occurred in the context of this shrine lytic, understood as calling and response. The sanctuary of Bom Jesus, situated on the right bank of the River São Francisco, in the Midwest of the State of Bahia, founded more than 320 years by Francisco de Mendonça Mar, is considered today, one of the largest sanctuaries in the northeast of Brazil, and one of the most important, among more than 260 existing sanctuaries in Brazil. This sanctuary, as a place of pilgrimages connected to the various phenomena of popular Catholicism, holder of values and internal forces, demonstrates an extraordinary liveliness in a modern society in constant changes and conflicts, and presents itself as a vast field of scientific research. For elaborating our thesis, we left from definition of religion, presented by Gustav Mensching, who considers a phenomena of religion, as an experiential encounter with the sacred, and the active response of the human being, affected by the sacred. The main elements in this definition, that is, the sacred, the religious experience, the called and the response, provided the lifting of various issues and allowed structuring our thesis in four chapters: 1-The shrine of Bom Jesus da Lapa: lytic locus of religious experiences; 2nd-The pilgrimages to Lapa do Bom Jesus as experiences of the call; 3rd-The pilgrimages to Bom Jesus da Lapa as experiences of the response; and, 4-The mystique of the pilgrimage forged in the experience of encounter. So, after walking through all stages of scientific research, we have come to the conclusion, that the pilgrimages to this Sanctuary can be considered as encounters based on spiritual and personal experience with the Bom Jesus, and on the action whereby the pilgrim touching and called by Bom Jesus, answers to him through an act of pilgrimage. These sacred journeys, often repeated cyclically, and expressed in multiplicity of rites, sustain the spirituality of pilgrims and impart deeper sense of their existence. These experiences practiced in the context of this sacred place, marked in a special way by its rock formation, provide for the pilgrims a personal and collective experience of intense and deep encounter with Jesus. Peregrinations, withdraws them from the world for a while, transfigures, transcends and transforms their lives, directing them to areas of everyday life, which is lived in waiting for a new pilgrimage toward sacred home of Bom Jesus, who on the riverbank all can (Guimarães Rosa) / Esta tese objetiva apresentar as romarias ao Santuário do Bom Jesus da Lapa, em Bom Jesus da Lapa, BA, como experiências do encontro com o Bom Jesus, no contexto lítico deste lugar de romagem, entendidas como chamado e resposta. O Santuário do Bom Jesus, situado na margem direita do Rio São Francisco, no centro-oeste do Estado da Bahia, fundado há mais de 320 anos por Francisco de Mendonça Mar, é considerado hoje um dos maiores do Nordeste Brasileiro e um dos mais importantes, entre mais de 260 santuários existentes no Brasil. Como lugar de peregrinações que está ligado ao complexo fenômeno do catolicismo popular, portador de valores e forças internas, ele demonstra uma extraordinária vivacidade em uma sociedade em constantes mudanças e conflitos, e se apresenta como um vasto campo de investigações científicas. Na elaboração da tese partimos da definição menschinguiana da religião, que considera o fenômeno religioso um encontro experiencial com o sagrado e a resposta ativa do ser humano, afetado pelo sagrado. Os principais elementos presentes nesta definição, isto é, o sagrado, a experiência religiosa, o chamado e a resposta, proporcionaram o levantamento de diversas questões e permitiram estruturar a nossa tese em quatro capítulos, sendo: 1º - O Santuário do Bom Jesus da Lapa: locus lítico de experiências religiosas; 2º - As romarias à Lapa do Bom Jesus como experiências do chamado; 3º - As romarias do Bom Jesus como experiências da resposta; e por fim, 4º - A mística da romaria forjada na experiência do encontro. Assim, depois de percorrer todas as etapas da investigação científica, chegamos à conclusão, de que as romarias ao Santuário do Bom Jesus da Lapa podem ser consideradas como encontros baseados na experiência vivida com o Bom Jesus e na ação mediante a qual, os romeiros de alguma maneira, sentindo-se tocados e chamados pelo Bom Jesus, respondem a este chamado peregrinando e relacionando-se intensamente com ele através de sinais visíveis e sensíveis, expressos na multiplicidade de ritos, alimentando assim, sua mística e sua existência. Estas experiências vivenciadas no contexto desse lugar sagrado, marcado de maneira especial pela sua formação rochosa, proporcionam aos romeiros uma experiência pessoal e coletiva singular, intensa e profunda do encontro com o Bom Jesus, que os retira do seu mundo por um tempo, transfigura, transcende e transforma as suas vidas, direcionando-as para âmbitos do cotidiano, que é vivido na espera de uma nova romaria ao Bom Jesus da Lapa, que na beira do rio tudo pode (Guimarães Rosa)

Le sanctuaire laténien de Ribemont-sur-Ancre (Somme) est interprété comme un lieu dévolu au culte après des évènements guerriers survenus durant le IIIe siècle avant J. C. Des pièces métalliques (lances, épées, éléments de harnachement), céramiques, restes de faune et des os humains, appartenant à plus de 500 individus, dont les têtes sont absentes, ont été découverts sur ce site. Nous avons identifiés de nombreuses traces de violence à la surface de ces os humains : guerre, décapitation, décarnisation, amputations. Les analyses ostéométriques mettent en lumière les caractéristiques physiques de ces Gaulois. L’examen des nombreuses traces permet de formuler des hypothèses sur les procédés de la guerre et sur le traitement réservé aux corps. Cette approche et le large corpus de Ribemont-sur-Ancre offrent l’opportunité d’avancer de nouvelles interprétations sur l’organisation du sanctuaire et d’ébaucher une anthropologie de la guerre et du guerrier chez les Gaulois. / The Iron Age sanctuary at Ribemont-sur-Ancre (Somme) is interpreted as a place devoted to cult establish after warlike events which took place during 3rd B. C. century. Metallic pieces (weapons, swords, harness fitting), ceramics, faunal remains, and humans bones, remains of the body of more 500 individuals, with an absence of skulls, have been recovered. We identified lot of violence marks on the surface bones: warfare, beheading, defleshing, amputation. The ostéometric analysis highlighted features in physical characteristic of gauls individuals. Examinations of numerous traces allow to put forward hypothesis on the process of war and body remains treatments. The approach and the large corpus at Ribemont-sur-Ancre, allow to put forward new interpretation on the sanctuary organization and about anthropology of war and gaul warriors.

The specific thesis that is tested in this study is that there is continual interaction between the sanctuary cult and personal religious experience in the Book of Psalms. The main theoretical argument is that the sanctuary cult had a formative role in creating the piety of the psalmists. The study attempts to explore the specific nature of that relationship and to benefit from the contributions of three major approaches to the Psalms, i.e., the form critical approach (Hermann Gunkel), the cultic approach (Sigmund Mowinckel) and the Psalter-shaping approach (Gerald H. Wilson, James L. Mays, Jerome F. D. Creach, Mark D. Futato, J. Clinton McCann and Walter Brueggemann). The study suggests that the ongoing interaction between the sanctuary cult and personal piety in the Psalms is the result of the creative power of cult. It offers evidence of the possible shaping of the Psalter around the sanctuary motif. It also offers a unique perspective on the piety of the psalmists, suggesting that the psalmists, and particularly the editor(s) of the present shape of the Psalter, promoted the eschatological hope of Israel in the new temple and the heavenly aspect of Israel’s sanctuary. / Thesis (PhD (Old Testament))--North-West University, Potchefstroom Campus in association with Greenwich School of Theology, U.K., 2013.