La bibliothèque du couvent franciscain médiéval d'Assise a été inventorié par frère Jean de Iolo en 1381. Jean a aussi collé des étiquettes dans le plat postérieur de chaque manuscrit, portant l’indication du nom de l'auteur et de l'oeuvre ainsi que l’emplacement dans la bibliothèque. Dans l'inventaire du 1381 il décrit environ 700 livres, dont il s’est avéré l’existant d’environ 540, desquels la majorité est encore conservées dans la bibliothèque d'Assise. Des restants, une centaine, ont migré vers d'autres bibliothèques italiennes et étrangères. L'inventaire montre aussi que la collection de livres avait été divisée en deux bibliothèques, une nommé libraria publica, dans laquelle les livres ont été enchaînés aux bancs, une nommé libraria secreta, dans laquelle les livres étaient enfermés dans un armarium et disponibles au prêt.J'ai essayé d'étudier cette collection de livres d'un point de vue codicologique, que je pense jusqu'iciinexploré. Il n'était pas question d'étudier les manuscrits individuellement, peut-être le plus important pour leurs contenu ou leurs histoire, chose qui avait été faite dans le passé, mais de combiner les données tirées des manuscrits franciscains d'Assise connus, les saisir dans des bases des données et permettre aux données eux-mêmes d’apporter des informations.La première partie de ce travail se concentrera sur l'histoire de la bibliothèque médiévale, mais même dans ces paragraphes je fais souvent référence à des éléments codicologiques. La partie centrale cherche à mettre en évidence le caractère unique de la collection de la bibliothèque d’Assise, tels que Jean de Iolo l’a « photographié » en 1381.La dernière partie est plus spécifiquement de nature codicologique, dans laquelle j’ai mis en évidence les facteurs liés à la fabrication et à l'écriture des manuscrits. / So far, the oldest description that we have of the Franciscan Library of Assisi is an inventory made in 1381 by the friar John of Iolo. Friar John also labelled the manuscripts with strips of paper put on the covers and bearing the name of the author, the title and a call number of the manuscript.The inventory describes about 700 manuscripts; so far 540 have been identified, the majority of which are preserved in the Assisi Library. Among the ones which are not in Assisi, about 100 have been found in libraries either in Italy and in other countries. From the inventory one can infer that the Library was divided in two: the libraria publica, where the books were chained to the benches; and the libraria secreta, where the books were closed in the armarium and the books were available to be borrowed.I aimed to study this book collection from a codicological point of view, which had not had been investigated until now.I preferred not to focus on each manuscript and its content. Rather, I aimed to look at the library as a whole; therefore I gathered the general data by taking them from the descriptions of the manuscripts and then I combined those data within a new database; by doing this I was able to draw out new information about the collection itself.The first section of this work is focused on the history of the library, where I often referred to codicological elements. The central section aims to evidence the wholeness of the Assisi library, the way it was « pictured » by John of Iolo in 1381.Finally, the third section clearly highlights the codicological aspect of this research; here I tried to underline all the factors related to the book making and the writing of the manuscripts. / La biblioteca del convento francescano medievale di Assisi è stata inventariata da fr. Giovanni di Iolo nel 1381. Gianni ha anche preparato le etichette, con l’indicazione dell’autore e del titolo dell’opera e la lettera di collocazione, per il piatto posteriore di ogni manoscritto. Nell’inventario del 1381 descrive circa 700 libri, dei quali ne sono stati identificati circa 540, la maggior parte conservata ancora nella biblioteca di Assisi. Dei restanti, circa un centinaio, è migrato verso altre biblioteche italiane e straniere. L’inventario mostra anche che la collezione dei libri era stata divisa in due biblioteche, una denominata libraria publica, nella quale i libri erano incatenati ai plutei, un’altra denominata libraria secreta, nella quale i libri erano conservati in un armarium e disponibili per il prestito. Ho cercato di studiare questa collezione di libri da un punto di vista codicologico, prospettiva secondo me inesplorata. Non si è trattato di studiare solo alcuni manoscritti, i più importanti per il contenuto o la loro storia, cosa già fatta in passato, ma di raccogliere dati ottenuti da tutti i manoscritti francescani di Assisi identificati, inserirli in banche dati e permettere ai dati stessi di fornire informazioni.La prima parte di questo lavoro si concentrerà sulla storia della biblioteca medievale, ma anche in questi paragrafi si farà spesso riferimento a elementi codicologici. La parte centrale cercherà di mettere in evidenza il carattere unico della collezione della biblioteca di Assisi, come Giovanni di Iolo la “fotografò” nel 1381. L’ultima parte è di natura più specificamente codicologica, in questa io ho messo in evidenza i fattori legati alla fabbricazione e alla scritturare dei manoscritti

Dire qu’il n’est pas possible de séparer la religion de la politique avant le XVIIIe siècle, c’est énoncer un lieu commun. Mais comment étudier l’influence des représentations religieuses sur la politique ? Si depuis Marc Bloch et Ernst Kantorowicz de nombreuses études ont été publiées sur la légitimation religieuse du pouvoir temporel, les autres dimensions de la politique, c’est à dire le développement et la réalisation de politiques, ont souvent été négligées. Ainsi, l’historiographie sur la Guerre de Trente Ans et la politique étrangère française sous Louis XIII distingue d’un côté des acteurs motivés religieusement et de l’autre des acteurs motivés politiquement et, de ce fait, ne peut appréhender de manière satisfaisante les débats politiques du XVIIe siècle.En examinant l’impact de la Réforme catholique sur le calcul politique, cette thèse de doctorat propose une démarche qui rassemble la religion et la politique dans toutes ses dimensions. Ce faisant, elle tente de développer de nouveaux récits de l’histoire politique. Les questions du parti dévot, de la Fronde, du caractère de la Guerre de Trente Ans et de l’échec de la monarchie polonaise sont reconsidérées. En outre, elle cherche à donner une vue d’ensemble de la Réforme catholique et de ses conséquences politiques. Une grande attention est accordée à l’émergence de nouveaux cultes politico-religieux favorisant la construction étatique, et en particulier au patronage marial étatique. / Common wisdom says that it is not possible to dissociate religion from politics before the 18th century. But how is it possible to study the influence of religious patterns on political action? Since Marc Bloch and Ernst Kantorowicz, a great deal of scholarly work has been written on religious legitimization of political power, yet the other dimensions of politics - the development of policies and the struggles around it - have been somewhat neglected. Historiography about the Thirty Years’ War or French foreign policy under Louis XIII still postulates a dichotomy between religiously and politically motivated actors and, because of this, fails to analyse properly the political debates of the 17th century. Examining the influence of Catholic reform on political calculation in the first half of 17th century, the doctoral thesis proposes a way bridging religion and politics in all its dimensions, and in so doing develops new narratives of political history. The questions of the resistance to war in France, of the Fronde, of the character of the Thirty Years’ War, and of the failure of the Polish monarchy are re-considered. Furthermore, this work provides a general view of Catholic reform and of its impact on political life. It pays particular attention to the new religious-political cults propelling state construction, and especially to the State Marian patronage.

Memoria (licenciado en ciencias jurídicas y sociales) / Este trabajo se propone analizar el tema de la propiedad comunitaria en la doctrina social de la Iglesia Católica, desde su primera Encíclica Social en 1891, la Rerum Novarum, hasta Mater et Magistra publicada en 1961. Conforme a lo anterior, se analiza el origen y evolución de las ideas que permitirían reconocer un concepto de propiedad comunitaria en la doctrina pontificia de 1891 a 1961. El tema planteado se verá a través de una revisión hermenéutica de las Encíclicas Papales Rerum Novarum (1981), Quadraggesimo Anno (1931) y Mater et Magistra (1961); fuentes originales de la doctrina social de la Iglesia Católica. Se analizan los conceptos de propiedad privada y de asociacionismo, en las Encíclicas señaladas, y consiguientemente como confluyen o evolucionan hacia una idea general de Propiedad Comunitaria. También se analizarán tópicos tales como la relación entre el trabajo humano y la propiedad privada; el Estado y la propiedad privada; El Estado y las asociaciones; principios comunitarios y otros. Las conclusiones nos muestran que el anterior, no es un concepto nítido desde los inicios de la Doctrina Social Católica, sino que este se habría ido formando a consecuencia del desarrollo del pensamiento corporativista católico. Precisamente se han estudiado las temáticas de la propiedad privada y del asociacionismo, en cuanto son conceptos desde los cuales se habría ido desarrollando la idea de propiedad (empresa) comunitaria

No description available.

No description available.

It is arguably clear that the AIDS epidemic has infected and affected our world in radical ways. Although every sector, including Biblical Studies, has come to its ‘senses’, by realising the urgency to respond; there still appears to be inadequate contextual engagement with the biblical text to stimulate empowering and transformative readings of the Bible. This case study is aimed at contributing to scholarship by determining the extent to which the church, the academy and Persons with HIV have adhered to stigmatising interpretations. The theoretical framework used, was the reader response method as applied within the context of African theology because it is socially located. The data was collected through focus groups and personal interviews. The purposive sampling included 70 participants, who were divided into three key categories: academic theologians, university students and persons with HIV. All participants in the study re-read 2 Samuel 13:1-14:33 in order to ascertain if the characters therein could be relevant to the context of AIDS. The overall findings showed that characters from 2 Samuel 13:1-14:33 can provide an empowering message in the context of AIDS. Although this biblical text has often been misused to promote stigma, this study confirmed that it was nonetheless possible to use the same text to unearth redemptive and empowering interpretations. Therefore the study recommends that the move towards an HIV/AIDS Biblical Hermeneutics invites socially engaged scholars along with ordinary readers to read the text together for transformative purposes. / Old Testament and Ancient Near Eastern Studies / D. Div. (Old Testament)

It is arguably clear that the AIDS epidemic has infected and affected our world in radical ways. Although every sector, including Biblical Studies, has come to its ‘senses’, by realising the urgency to respond; there still appears to be inadequate contextual engagement with the biblical text to stimulate empowering and transformative readings of the Bible. This case study is aimed at contributing to scholarship by determining the extent to which the church, the academy and Persons with HIV have adhered to stigmatising interpretations. The theoretical framework used, was the reader response method as applied within the context of African theology because it is socially located. The data was collected through focus groups and personal interviews. The purposive sampling included 70 participants, who were divided into three key categories: academic theologians, university students and persons with HIV. All participants in the study re-read 2 Samuel 13:1-14:33 in order to ascertain if the characters therein could be relevant to the context of AIDS. The overall findings showed that characters from 2 Samuel 13:1-14:33 can provide an empowering message in the context of AIDS. Although this biblical text has often been misused to promote stigma, this study confirmed that it was nonetheless possible to use the same text to unearth redemptive and empowering interpretations. Therefore the study recommends that the move towards an HIV/AIDS Biblical Hermeneutics invites socially engaged scholars along with ordinary readers to read the text together for transformative purposes. / Old Testament and Ancient Near Eastern Studies / D. Div. (Old Testament)

Les transformations qui interviennent en France à la suite des guerres de Religion modifient l’imbrication des sphères politique et religieuse. La scission entre protestants et catholiques, la triple reconstruction religieuse, nationale et étatique, les évolutions des pratiques et croyances religieuses ainsi que la nouvelle vigueur des gallicanismes induisent des mutations dans la dimension religieuse des conceptions du pouvoir royal entre le règne d’Henri IV et celui de Louis XIV, évolutions appréciables sur le plan symbolique. De 1589 à 1715, une iconographie abondante place le roi dans une situation religieuse, le met en rapport avec des personnages saints ou divins, ou souligne l’importance de son action en matière religieuse. Ces portraits du roi régnant ou de rois défunts, produits en des lieux disséminés sur le territoire métropolitain du XVIIe siècle, révèlent une autre image du pouvoir royal que l’iconographie plus amplement étudiée jusqu’ici. Elle intègre une sacralité héritée, fruit d’une longue construction médiévale dont l’importance se lit toujours au Grand Siècle, et des éléments neufs, qui passent en particulier par l’essor de cultes associant le roi et ses sujets, comme celui de saint Louis ou celui de Marie, marqué par le vœu de Louis XIII. Elle doit en outre se comprendre dans le cadre de l’évolution du droit divin, dans ses rapports avec l’autorité et le pouvoir du roi. L’image d’harmonie qui est élaborée témoigne de la place de cette iconographie dans la légitimation d’un ordre politique et social liant espace terrestre et monde céleste. La genèse de ces objets divers (peintures, sculptures, gravures, etc.), souvent éloignée de la cour, entretenant des relations parfois très ténues avec le pouvoir royal, ne peut être envisagée comme le fruit d’une propagande : elle souligne plutôt des fabrications collectives du portrait religieux du roi. Ainsi, cette thèse propose une histoire culturelle du politique, s’appuyant sur une approche iconographique intégrant les pratiques sociales et les théories politiques. / The transformations that occurred in France after the Wars of Religion altered the interweaving between the political and the religious spheres. The split between Protestants and Catholics, the rebuilding of the church, the nation and the state, the transformations of the religious beliefs and practices, and the new strength of the gallicanisms led to changes in the religious idea of the royal power between the reign of Henry IV and Louis XIV. These evolutions are assessable on a symbolic level. From 1589 to 1715, an abundant iconography places the monarch in a religious situation, puts him in touch with saints or God, or underlines the importance of his action in the religious field. These portraits of the reigning king or deceased kings, produced in dispatched places in the kingdom, reveal a different image of the royal power than the iconography that has most been studied up to now. It includes an inherited sacrality, built during the Middle Ages and still important in the 17th century, and new elements, which entail the growth of cults associating the monarch and his subjects, such as the cults of saint Louis and the Virgin Mary, marked by the vow of Louis XIII. It must furthermore be understood within the framework of the evolution of the divine right, in its links with the royal authority and power. It builds an image of harmony that shows the place of the iconography in the legitimization of a political and social order linking terrestrial and celestial spaces. The creation of these objects (paintings, sculptures, engravings, etc.), often far away from the court, often in loose relationships with the royal power, cannot be understood as propaganda: it rather emphasizes collective makings of the religious portrait of the king. Thus, this thesis offers a cultural history of the political field, leaning on an iconographic approach including social practices and political theories.

0 ABSTRACT In my thesis I focus on the political situation in the Kingdom of Bohemia and the Kingdom of France during the Great Western Schism, particularly its first two thirds. I put emphasis on the personality of Honoré Bovet, who was a diplomat and a messenger of the French king and who visited the court of the Bohemian king, Wecleslas IV. in 1399 My work is based on primary and secondary sources and scientific and specialised literature concerning the subject mentioned above. In addition I made use of my one- semester study program in France where I attended the lectures of and consultations with French medieval historians. First I describe in the thesis the ecclesiastical and political situation in both kingdoms. The next chapters are dedicated to the personality of Honoré Bovet and his writings related to his opinion on the Great Western Schism and the church in general. As a result of the research I present a general attitude of the French Kingdom to the Bohemian Kingdom, particularly king Wenceslas IV, in the period of the Great Western Schism and the dual papacy. Moreover, based on his writings I express Bovet's view of the Schism and the personalities involved in the Schism.

Thesis (MPhil)--Stellenbosch University, 2002. / ENGLISH ABSTRACT: Modern society is plagued by an intense conflict of political ideologies. These conflicts in many instances reflect very serious religious overtones. Each person or group claims the right to react to socio-political issues on the basis of their own worldviews that are shaped by their cultural backgrounds, religious belief systems and political ideals. Human diversity serve to complicate matters even more and has in many instances found expression in political and religious intolerance, a fact testified to by the large-scale abuse of human rights that took place with increased intensity in the 20th century. Many Christians have failed to challenge the injustices that have resulted from these political ideologies and have instead opted to become 'apolitical' or simply hiding behind the argument that politics and religion does not mix. The author through a careful study of biblical political structures in the ancient Near East attempts to demonstrate the extent to which political ideologies of communities were influenced by the cultural milieu within which they existed. The feelings of ambivalence we experience in our faith are a direct result of these influences. An understanding of political ideology from a biblical perspective is essential to understand current world conflicts especially those that relate to the Middle East region. The author also argues for a reconciliation of politics and religion in the collective psyche of Christians. This would enhance a sense of sociopolitical responsibility in terms of the biblical mandate. The responsibility of government structures in terms of this mandate is also important and needs to be emphasised. The primary responsibility of any government is the welfare of its citizens and the management of public resources in an orderly, moral and efficient manner. A large percentage of government officials find it extremely difficult to face up to the challenge. The perspectives presented not only gives one insight into the historical development of biblical political worldviews. but presents us with challenges to pursue opportunities for peace and justice that would recognise and advance human dignity, human equality and human responsibility. / AFRIKAANSE OPSOMMING: Die moderne samelewing is oorweldig deur konflikte van politieke ideologies. Hierdie konflikte is in baie gevalle 'n weerspieëling van baie ernstige godsdienstige motiewe. Elke persoon of groep behou hom die reg voor om te reageer op socio-politiese aangeleenthede op grond van 'n eie wêreldsiening wat geskep word deur kulturele agtergronde, godsdienstige geloofsstelsels en politieke ideale. Menslike verskeidenheid maak hierdie aangeleenthede meer ingewikkeld en het in baie gevalle gelei na politieke en godsdienstige onverdraagsaamheid. Dit het verder aanleiding gegee tot die grootskaalse menseregte skendings wat plaasgevind het met groter intensiteit gedurende die 20ste eeu. Vele Christene het nie daarin geslaag om die uitdagings van ongeregtighede, wat voortspruit uit hierdie politieke ideologieë, die hoof te bied nie en het verkies om of hulself as 'apolities' te verklaar of om te argumenteer dat politiek en die godsdiens nie bymekaar hoort nie. Die skrywer, deur 'n indringende studie van bybelse politieke strukture van die ou Nabye Ooste te onderneem, poog om te demonstreer dat politiek ideologies gekleur was deur die kulturele samestelling van die gemeenskap. Gevoelens van ambivalensie wat ons ervaar in ons geloof is regstreeks as gevolg van hierdie omstandighede. Politieke ideologie vanuit 'n bybelse perspektief gee vir ons die geleentheid om huidige wêreldkonflikte beter te verstaan veral dit wat betrekking het op die Midde Ooste streek. Die skrywer stel ook voor die versoening van politiek en die godsdiens in die kollektiewe psige van Christene. As gevolg hiervan word die socio-politiese verantwoordelikheid van die Christen verhef in lyn met die bybelse mandaat. Die verantwoordelikheid van regerings strukture in terme van hierdie mandaat is ook belangrik en behoort beklemtoon word. Die primêre doel van enige regering is die welvaart van sy burgers sowel as die bestuur van sy openbare hulpbronne op 'n ordelike, sedelike en doeltreffende manier. 'n Groot aantal regeringsbeamptes vind dit moeilik om hierdie uitdaging die hoof te bied. Hierdie perspektiewe, wat hier aangebied word, gee nie net vir ons insig tot die historiese ontwikkeling van bybelse politieke wêreldsieninge nie, maar daag ons uit om geleenthede vir vrede en geregtigheid wat menslike waardigheid, menslike gelykheid en menslike verantwoordelikheid erken, na te jag.