Thesis (J.C.L.)--Catholic University of America, 2001. / Includes bibliographical references (leaves 78-83).

Thesis (J.C.L.)--Catholic University of America, 2008. / Includes bibliographical references (leaves 62-66).

Thesis (J.C.L.)--Catholic University of America, 1992. / Includes bibliographical references.

Thesis (J.C.L.)--Catholic University of America, 1986. / Includes bibliographical references (leaves 82-91).

No description available.

Thesis (J.C.L.)--Catholic University of America, 2005. / Includes bibliographical references (leaves 57-63).

Thesis (J.C.L.)--Catholic University of America, 2005. / Includes bibliographical references (leaves 57-63).

Au XVIIIe siècle, grâce aux efforts redoublés de l’Église post-tridentine, le clergé semble davantage formé, éduqué et moralisé, comme en atteste le topos littéraire du « bon prêtre ». L’étude d’un corpus de sources éclectiques, issues des archives de la Bastille, du parlement et de l’officialité de Paris, révèle la persistance d’un contingent non négligeable de membres déviants. Enjeux d’une surveillance multiforme de la part de leurs ouailles, de leurs pairs, de leur hiérarchie ou des instances policières, les ecclésiastiques contreviennent à l’impératif de chasteté en entretenant des relations ancillaires, sodomites et tarifées, de manière fortuite ou régulière. Outre la mise en lumière de leurs pratiques sexuelles et d’une géographie de la capitale tentatrice, la confrontation des sources souligne l’existence de plusieurs effets de seuils entraînant scandale, saisine de justice et répression, préalables indispensables à une réconciliation du corps social. / During the 18th century, thanks to the efforts of the post-tridentine catholic church, the Clergy seems to be better trained, more educated and have a more ethical conduct, as confirms the figure of the “Good Priest” in French literature. Various sources from the archives of the Bastille, parliament and ecclesiastical courts reveal that a substantial number of clergy members had a deviant behavior. Some Clerics transgress chastity rules and engage in casual or regular intercourse with servants, other men or prostitutes. They are subsequently closely kept under close surveillance by their parishioners, fellow priests, hierarchy or by the police. The corpus studied has permitted to highlight their sexual practices as well as the geography of the places of debauchery in the city. It also revealed the existence of several threshold effects and the ensuing scandals, court cases and repression, which were essential for society to be reconciled with its Clergy.

Cette thèse étudie un volet méconnu de la réforme catholique. Grâce à l’étude d’un peu moins de 200 procédures judiciaires instruites par la justice ecclésiastique au XVIIe siècle à l’encontre de curés déviants du diocèse de Beauvais, notre recherche entend appréhender le rôle du tribunal ecclésiastique (l’officialité) dans le processus de disciplinement du clergé paroissial. Organisée en trois parties (« Les siècles des désordres » ; « Le curé délinquant dans son milieu paroissial » ; « Le curé délinquant face à ses juges »), la thèse démontre que, loin d’être marginalisée, l’officialité diocésaine de Beauvais parvient à maintenir ses prérogatives sur les prêtres, sans voir son champ de compétences contesté par les juridictions laïques. La justice de l’évêque fonctionne le plus souvent selon les mêmes principes que la justice royale, en cherchant plus à concilier et à réformer qu’à punir. La sentence de l’official, toujours lourde, n’est finalement prononcée que lorsque le curé a prouvé qu’il était incapable de s’amender malgré de multiples rappels à l’ordre. Les curés délinquants ayant maille à partir avec la justice épiscopale ont un profil particulier. Issus des milieux les moins défavorisés, formés « sur le tas », ils sont très souvent originaires d’un diocèse étranger et appartiennent tous – ou presque – aux générations antérieures à la mise en place du séminaire diocésain. Grâce à des soutiens nombreux et variés dans leur paroisse, les curés aux mœurs dissolues parviennent à se maintenir dans leur cure pendant de longues années avant que les scandales ne provoquent leur disgrâce. La vie religieuse de la paroisse n’est pas fortement perturbée par l’inconduite du curé comme le montrent les registres paroissiaux, les fonds des fabriques et les dossiers de paroisses. Contrairement aux discours alarmants tenus par certains plaignants, les ouailles ne se détournent pas de l’église à la suite des scandales et ne remettent pas en cause la validité des sacrements administrés par le curé. / This dissertation examines a little known part of the Catholic reformation. Thanks to the study of not less than 200 cases against deviant priests investigated by ecclesiastical courts in the diocese of Beauvais in the XVIIth century, our research tries to understand the part played by ecclesiastical courts (i.e. « officialités ») in the process of controlling parish priests. This dissertation is divided into three parts – « The Centuries of Disorders », « The Delinquent Priest in his Parish » and « The Delinquent Priest in Court » - and shows that, far from being marginalised, the Beauvais ecclesiastical court succeeds in keeping its prerogatives over priests without seeing its sphere of competence challenged by secular courts. Most of the time, the bishop’s judicial decisions work according to the same principles as the King’s, trying to reconcile and reform rather than to punish. The sentence of the judicial vicar (the « officialis ») is always severe and eventually only handed down when the priest showed he was unable to mend his ways in spite of numerous warnings. The deliquent priests who are at odds with the bishop’s justice have a distinctive profile. They come from the least underprivileged backgrounds, they were trained « on the job », they often come from a foreign diocese and all, or almost all, belong to generations living before the setting up of diocesan seminaries. Thanks to multitudinous and varied support from their parish, the morally depraved priests manage to remain in the place for many years before scandals cause them fall into disfavour. The religious life in the area is not greatly disturbed by the misbehaviour of the priest as the parish records and files as well as the mill resources show. Unlike the alarming speech of some plaintiffs, the flock doesn’t turn away from the Church after the scandals nor questions the validity of the sacraments administered by the priest.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-07-11T12:29:39Z No. of bitstreams: 1 Flávia Moreira da Silva.pdf: 1180234 bytes, checksum: 6f3feeb12fc9dd4b9dac83edddeed50c (MD5) / Made available in DSpace on 2018-07-11T12:29:39Z (GMT). No. of bitstreams: 1 Flávia Moreira da Silva.pdf: 1180234 bytes, checksum: 6f3feeb12fc9dd4b9dac83edddeed50c (MD5) Previous issue date: 2018-05-03 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Fundação São Paulo - FUNDASP / Marriage is known as a symbolic ritual and a psychological necessity that has existed for thousands of years and has been accompanying the development of humanity since then. The Catholic understanding regarding marriage marked the Western culture, and even though it was extremely demanding, it was for many centuries the only one considered socially acceptable. With the advent of postmodern society, where effective bonds have become more fragile, the Catholic proposal of indissoluble marriage presents itself as an exception, in addition of being less understood and accepted. At the same time, cases of marital separation are multiplied, followed by new relationships. The impact of divorce is felt in a peculiar way by the Catholic Church because of its historically stricter stance in the understanding of marriage. Divorces and new relationships place the Catholic faithful in an irregular position within the institution with a consequent feeling of exclusion and marginalization. The problem has been faced by the Catholic Church with the development of a peculiar practice that seeks to analyze the validity of marriages celebrated by its faithful and the possible declaration of Nullity: those are the Canonical Marriage processes carried out in the Ecclesiastical Courts. The objective of this research was to verify how the Catholic Church has responded to the reality of the numerous marriages that failed and to address the main psychological and religious questions manifested by the individuals involved in the processes of declaration of Nullity of Marriage. The methodological approach used started from a descriptive research in the records of the cases of Marriage Annulment carried by the Interdiocesan Marriage Tribunal of Aparecida (TEIA) where I work as an expert psychologist. Thirty five cases were selected from the city of São José dos Campos – SP. It was chosen cases entered the Court in 2014, and marriage duration up to five years. We work with the hypothesis that those cases, by their own dynamics, also have a therapeutic character, because it inevitably puts the person in contact with his/her history. Those processes are therefore an excellent opportunity that can favor self-knowledge. We also verified the most frequent psychological causes of failure of marriages among the cases / O matrimônio entendido como ritual simbólico e necessidade psicológica existe há milhares de anos e acompanha o próprio desenvolvimento da humanidade. A compreensão Católica do matrimônio marcou a cultura ocidental e, mesmo sendo extremamente exigente, foi, por muitos séculos, a única considerada socialmente aceitável. Com advento da sociedade pós-moderna, onde os vínculos afetivos se tornaram mais frágeis, a proposta Católica de matrimônio indissolúvel se apresenta como uma exceção, além de ser cada vez menos compreendida e aceita. Paralelamente, multiplicam-se casos de separação conjugal, seguidos de novos relacionamentos. O impacto das separações conjugais é sentido de um modo peculiar pela Igreja Católica em razão de sua postura, em geral, historicamente mais rígida frente a compreensão do matrimônio. A separação conjugal e uma nova união coloca o fiel católico em uma situação institucional irregular, com consequente sensação de exclusão e marginalização. Frente a tal problemática, a Igreja Católica desenvolveu ao longo dos séculos uma prática peculiar que visa analisar a validade dos matrimônios celebrados por seus fiéis e a possível Declaração da Nulidade dos mesmos: são os processos Jurídicos Canônicos realizados nos Tribunais Eclesiásticos. O objetivo deste trabalho foi verificar como a Igreja Católica tem respondido à realidade dos inúmeros matrimônios fracassados e abordar as principais questões de ordem psicológica e religiosas manifestadas pelos indivíduos envolvidos nos processos de Declaração de Nulidade Matrimonial. O enfoque metodológico utilizado para compor esse estudo partiu de pesquisa descritiva nos autos dos processos de Declaração de Nulidade Matrimonial TEIA, onde atuo como psicóloga perita. Foram selecionados trinta cinco processos oriundos da cidade de São José dos Campos – SP que ingressaram no Tribunal ano de 2014, cuja a duração dos casamentos foi até cinco anos. Trabalhamos com a hipótese de que estes processos, pela dinâmica que lhe é própria, possuem também um caráter terapêutico, pois inevitavelmente coloca a pessoa em contato com sua história. Uma excelente oportunidade para tomar consciência de si, o que pode favorecer o autoconhecimento. Verificamos ainda quais são as causas psicológicas mais frequentes dos fracassos das uniões conjugais presentes nos respectivos processos