Cette recherche tente de définir la pastorale de la Création afin qu’elle soit reconnue en tant que ministère dans l’Église catholique au Québec. J’emprunte la méthode de praxéologie pastorale, inspirée des sciences humaines, afin de rendre cette pratique à la fois efficace sur le terrain et fidèle à l’Évangile de Jésus-Christ. L’objet d’analyse est la pratique elle-même, c’est-à-dire les activités en paroisse sur le thème de l’environnement. J’ai observé quelques activités pertinentes, dont une formation donnée à des animateurs de pastorale. Ensuite, j’ai interprété ces observations à la lumière de la tradition chrétienne en puisant dans la Bible, quelques référents théologiques et des déclarations ecclésiales. J’ai préparé une nouvelle intervention en organisant une nouvelle formation pour le personnel pastoral, le projet d’un guide pratique et le plan de cours universitaire sur la pastorale de la Création. Finalement, la prospective m’a permis d’imaginer cette pratique à long terme afin d’assurer une Église durable… dans tous les sens du terme. / This research attempts to define Creation Care so that it is recognized as a ministry in the Catholic Church in Quebec. I followed the method of pastoral praxeology inspired by the humanities so that this practice is both effective in the field and faithful to the Gospel of Jesus Christ. The object of analysis is the practice itself, specifically the parish activities on the theme of the environment. I closely observed some relevant activities, including a training session given to pastoral assistants. Then I interpreted these comments in light of the Christian Tradition by drawing on the Bible, several theological references and Church statements. After this reflection, I improved this practice by organizing a new training for the Church staff, the project of a practical guide and the outline of a course on Creation Care Ministry to be given in universities. Finally, the prospective allowed me to imagine in the long-term how the practice will ensure a sustainable church ... in every sense.

The theme in this study is: Communicative channeling of repressed anger in the Christian life: A pastoral study. The focus is on the pastoral guidance through communicative channeling of the person who struggles with the destructive effects of repressed anger, including hidden forms of expression and denial of anger. From the interpretive task which consists of perspectives on anger from adjacent sciences (Chap. 2) the basic function of anger, as a starting point, is shown as psychological survival. Due to the functioning of the brain, anger as an emotion is experienced in the subconscious. Anger must be named and identified in order to accept responsibility for behaviour. Only when responsibility regarding behaviour is accepted can anger be expressed within the will of God. From the empirical research (Chap. 3) information was obtained by means of a case study where a co-worker is involved. Relevant information regarding the family of origin was obtained and the processing thereof is outlined in a geneagram. Additional information relating to what can be regarded as her current family was acquired. The tremendous void left when basic needs are not met, was identified. The fact that the co-worker was able to express repressed anger without prejudice was continuously conducive to the therapeutic process. This resulted in a decrease in destructive discharges of anger. The normative task provides the opportunity for base theoretical research (Chap. 4) where it is clear that Scripture does not encourage one to be without anger as such. Anger provides the opportunity to promote ‘life’, which implies that the value of anger should be clearly realised, especially from the pastorate. On the other hand, Scripture clearly provides warnings that anger makes people vulnerable to sin. Consequently, clear guidelines regarding anger and around expression of anger is spelled out for man created in the image of God. From a pastoral approach to the emotion of anger (Chap. 5), it is clearly evident that without anger there really can be no moral concern, which would make the word a terrrible place. Love, which is regarded as the greatest commandment from the Christian context, requires empathy and forgiveness. Both empathy and forgiveness is however not a possibility in the presence of anger. With regard to the pragmatic task a number of practice theoretical guidelines was formulated regarding the emotion of anger (Chap. 6). From this it is clear that healing can only be done through God’s Word, which is His truth. The act of “listening to anger” can be regarded as the primary therapeutic principle in respect of anger. Man was created with the ability to think, which makes choices expected – choices that could lead to True Life. The most important question that may be asked to the counsellee is: “What do you choose, death or true life?” / PhD (Pastoral studies), North-West University, Potchefstroom Campus, 2013

The theme in this study is: Communicative channeling of repressed anger in the Christian life: A pastoral study. The focus is on the pastoral guidance through communicative channeling of the person who struggles with the destructive effects of repressed anger, including hidden forms of expression and denial of anger. From the interpretive task which consists of perspectives on anger from adjacent sciences (Chap. 2) the basic function of anger, as a starting point, is shown as psychological survival. Due to the functioning of the brain, anger as an emotion is experienced in the subconscious. Anger must be named and identified in order to accept responsibility for behaviour. Only when responsibility regarding behaviour is accepted can anger be expressed within the will of God. From the empirical research (Chap. 3) information was obtained by means of a case study where a co-worker is involved. Relevant information regarding the family of origin was obtained and the processing thereof is outlined in a geneagram. Additional information relating to what can be regarded as her current family was acquired. The tremendous void left when basic needs are not met, was identified. The fact that the co-worker was able to express repressed anger without prejudice was continuously conducive to the therapeutic process. This resulted in a decrease in destructive discharges of anger. The normative task provides the opportunity for base theoretical research (Chap. 4) where it is clear that Scripture does not encourage one to be without anger as such. Anger provides the opportunity to promote ‘life’, which implies that the value of anger should be clearly realised, especially from the pastorate. On the other hand, Scripture clearly provides warnings that anger makes people vulnerable to sin. Consequently, clear guidelines regarding anger and around expression of anger is spelled out for man created in the image of God. From a pastoral approach to the emotion of anger (Chap. 5), it is clearly evident that without anger there really can be no moral concern, which would make the word a terrrible place. Love, which is regarded as the greatest commandment from the Christian context, requires empathy and forgiveness. Both empathy and forgiveness is however not a possibility in the presence of anger. With regard to the pragmatic task a number of practice theoretical guidelines was formulated regarding the emotion of anger (Chap. 6). From this it is clear that healing can only be done through God’s Word, which is His truth. The act of “listening to anger” can be regarded as the primary therapeutic principle in respect of anger. Man was created with the ability to think, which makes choices expected – choices that could lead to True Life. The most important question that may be asked to the counsellee is: “What do you choose, death or true life?” / PhD (Pastoral studies), North-West University, Potchefstroom Campus, 2013

Thesis--University of Pittsburgh. / Bibliography: p. [285]-289.

Thesis (Th. D.)--Rijksuniversiteit te Utrecht, 1952. / Summaries in English and German. "Stellingen": [3 p.] inserted. Includes bibliographical references and index.

Dans le cadre du changement climatique global, mieux comprendre les interactions Hommes/Environnement/Climat au sud-ouest du Groenland est aujourd’hui un enjeu majeur pour développer des stratégies d’adaptation tout en préservant au mieux les écosystèmes. Pour cela, une approche rétrospective a été réalisée sur trois séquences lacustres retraçant l’histoire paléo-environnementale sur les 5000 derniers millénaires. Le lac d’Igaliku (N61°00’22’’, O45°26’28’’), situé à 2 km de la capitale épiscopale médiévale au cœur de la région agricole groenlandaise, a une sédimentation principalement influencée par les activités anthropiques. Un inventaire moléculaire complet a été réalisé sur cette séquence pour caractériser les dynamiques agropastorales passées et leurs impacts sur les écosystèmes. Les biomarqueurs fécaux identifié ont notamment permis de mettre en évidence deux phases agropastorales majeures (la période d’occupation viking et la période récente) séparées par le Petit Âge Glaciaire (PAG), pratiquant un élevage prédominant d’ovins. Les biomarqueurs moléculaires de végétation (n-alcanes, acétates de triterpényles) couplées à des données palynologiques montrent une réduction du couvert arbustif au cours de ces deux phases. Par ailleurs, les biomarqueurs d’érosion des sols (TTHCs) couplées aux données sédimentaires indiquent une érosion drastique qu’autour des années 1980 lors de la création de parcelles de fourrage par labour mécanisé. De même, ce n’est que sur le dernier siècle qu’une altération de l’état trophique du lac d’Igaliku associée à des pratiques de fertilisation des parcelles de fourrage est observée avec une augmentation des chaines courtes d’n-alcanes et plus particulièrement des diatomées mésotrophes. Les lacs de Qallimiut (N60°43’27’’, O45°23’12’’) et de Little Kangerluluup (N60°38’32’’, O45°38’11’’), situés en contexte faiblement anthropisé, sont alimentés par des tributaires à forte variabilité hydrologique. Ils correspondent à des systèmes sédimentaires dominés par des apports clastiques sous contrôle climatique dominant. Afin d’améliorer la résolution spatiale et temporelle des changements climatiques holocènes dans cette région, une étude sédimentaire multi-paramètre a été réalisée sur ces deux sites. Des analyses pétrophysiques, granulométriques, minéralogiques et géochimiques ont mis en évidence des niveaux de crues fréquents au cours des épisodes froids et humides comme la transition Milieu/Fin de l’Holocène (ca. 2500 BC), la transition Sub-boréal/Sub-atlantique (ca. 700 BC) et le PAG (entre ca. 1300 AD et ca. 1900 AD), synchrones à des périodes de minimas solaires. Ces épisodes de détériorations climatiques ont particulièrement influencé les sociétés humaines successives installées dès ca. 2500 BC au Groenland. Un maximum de fréquence de crues et une baisse drastique des températures sont notamment enregistrés pendant le PAG, indiquant qu’il s’agit de l’épisode le plus froid enregistré au sud du Groenland au cours de la seconde moitié de l’Holocène, responsable en grande partie de l’abandon de ces terres par les agriculteurs vikings au milieu du XVème siècle. / In the current context of global change, understanding the interactions between Human/Environment/Climate is necessary to develop adaptive strategies and preserve ecosystems. A retrospective approach is therefore realized in three lacustrine cores to reconstruct the paleo-environmental history during the last five millennia. Lake Igaliku (N61°00’22’’, W45°26’28’’), located at 2km from the medieval episcopal cathedral in the historical farming center, has a sedimentation mainly driven by anthropogenic activities. A complete molecular inventory has been made on this sequence to characterize past agropastoral dynamics and their impacts on south Greenlandic ecosystems. The identified fecal biomarkers revealed two agropastoral phases, during the Norse settlement and recently, separated by the Little Ice Age (LIA) and mainly characterized by sheep breeding. Vegetation molecular biomarkers (n-alkanes, triterpenyl acetates) and palynological data showed a reduction of trees and shrubs cover during these two periods especially. Erosion biomarkers (TTHCs) and sedimentological data identified only one drastic erosion in the 1980s synchronous with the mechanized creation of fodder parcels. Moreover, an eutrophication of the lake waters was recorded with short chain length n-alkanes and mesotrophic diatoms. Lake Qallimiut (N60°43’27’’, W45°23’12’’) and Little Kangerluluup (N60°38’32’’, W45°38’11’’), less impacted by anthropogenic activities, are fed by major streams influenced by hydrological variations. Their sedimentation is therefore mainly driven by climate changes. To improve the temporal and spatial resolution of climate changes during the Holocene, a multi-proxy sedimentological study was made on these two sites. Petrophysical, mineralogical and geochemical analyses have identified flood events especially occurring during cooler and wetter periods such as the Middle to Late Holocene transition (ca. 2500 BC), the Sub-boreal/Sub-atlantic transition (ca. 700 BC) and the LIA (between ca. AD 1300 et ca. AD 1900). These climate pejorations have impacted local human societies. For example, during the LIA, a maximum of flood events and drop of temperatures are recorded, partly responsible of the Norse demise.

Dans Arcadia de Sir Philip Sidney (1554-1586), les représentations de la nature témoignent de la richesse de l’univers artistique de l’auteur. Le titre de l’œuvre suggère que le socle esthétique sur lequel repose la mimesis sidnéienne est ancré dans l’imitation de la tradition poétique pastorale. L’imitation littéraire est certes au cœur du processus de création sur lequel repose la composition de l’œuvre. Cependant, le texte de Sidney est bien plus qu’une autre Arcadie littéraire inspirée des Bucoliques de Virgile ou de L’Arcadie de Jacopo Sannazaro. Le texte fait s’imbriquer les récits héroïques qui empruntent à l’épopée les repères esthétiques sur lesquels reposent l’évocation du locus terribilis, vision antagoniste du locus amoenus. L’œuvre est donc animée par une passion pour la fiction au point que la littérature et la lecture se substituent à l’intrigue en tant que sujet même de l’œuvre. Cette conception de la création littéraire comme acte réflexif imprègne la représentation de la nature qui devient donc dans certains passages un texte dans le texte, une nature textualisée. Le champ de la réflexivité s’étend à d’autres domaines de la création artistique et notamment aux arts plastiques dont l’esthétique informe à la fois la représentation de la nature et la matière verbale de l’œuvre. L’affinité entre les formes verbales et les formes visuelles est sous-tendue par une esthétique commune que l’on doit replacer dans le contexte du mouvement du maniérisme. Paradoxalement, l’unité de cette œuvre protéiforme réside dans sa fragmentation dont résulte une esthétique du détail. L’énergie créative de l’auteur s’illustre en effet dans la représentation de petites natures dont l’esthétique témoigne de la beauté de son univers artistique. / In Philip Sidney’s Arcadia, the representations of nature testify to the diversity and wealth of the author’s artistic world. The title of the literary work suggests that the aesthetic foundations on which the Sidneyan mimesis lies are rooted in the imitation of the pastoral poetic tradition. Literary imitation lies at the core of the creative process from which the text proceeds. Yet, Philip Sidney’s work goes beyond the vision of nature as locus amoenus associated with Virgil’s Bucolics or Jacopo Sannazaro’s own Arcadia. The text features embedded narratives recounting heroic tales which draw on the epic literary tradition and lead to the representation of nature as locus terribilis. The passion for fiction with which Arcadia is imbued leads to a shift from the plot to the essence of literature as the main focus of Sidney’s work. This conception of literary creation as a reflexive praxis pervades the representation of nature which, in parts of the text, becomes a text within the text, a textualized nature. The spectrum of the reflexive dynamics encompasses several artistic areas including the plastic arts which inform both the aesthetics of the representation of nature and that of the verbal matter. The correspondences between the visual forms and the verbal ones spring from a common aesthetics which ties to the artistic context of mannerism. Paradoxically, the unity of this multifarious work lies in its fragmented dimension from which derives an aesthetics of the detail. Indeed, the illustration of author’s creative energy resides in the depictions of a small-scale nature and minute details which illustrate the beauty of his artistic environment.

The movement from modernism to postmodernism have brought about perceivable changes in contemporary thinking and social practices. An important step was the transition toward the “broader rationalistic” view made in the hermeneutical approach, inclusive of the realization that the collection and accumulation of knowledge is not primarily dependent on sharply formulated methodical rules, but also on the symmetrical interaction between and among equal participants in the communication process. The rise of social-constructionism based on the viewpoint, that the sense and meaning of reality are both reciprocally constructed, did not merely exercise its way and influence on the social sciences but also within the practical theology as a science. In this process the narrative model of counselling mode itself strongly known with the understanding that the story of a person and the particular meaning the person attaches to this story, is that which requires the urgent attention of the pastor. With the realization that several stories are involved in the pastoral occurrences, the question immediately arising is: In what way, does the story of God function in the narrative – pastoral discussion? Could the Story of God make any difference in the pastoral happenings? It was decided to research the role of Biblical contents in the pastoral occurrences by way of the qualitative method. The pastoral behaviour of two co-researchers was researched, this included mutual discussions with them about the use of Biblical contents in their counselling. Certain inferences were made from this discussion, the latter leading to further mutual discussions. In the second instance a focus group was brought into play to reflect on inferences made from individual discussions. Subsequently the researcher interactively related stories from the past (tradition) and modern stories, as well as the inferences from the research, with a view to assess whether a new story would possibly come to the fore. The final chapter concluded with the story in which it was realised, that the meta Story still had an unique and particular role in the pastoral counselling. The religious discourse still retains its primary importance for the pastor as a representative of God. This includes that a pastor cannot detach himself from the accompanying specific identity. Within the framework of thought of the postmodernism we should guard against elevating the meta Story to become the “most important” aspect. The reason for this is that the authoritative completeness of the story does not lie in its proclamation to be the most important aspect but it rather lies in the Story itself and in the omnipresence and involvement of God in this world. The pastor should realise that it is not necessary to bring into play the Word of God, because God’s love and compassion is evident in the demeanour and behaviour of the pastor. The specific and challenging task of the pastor persists, in bringing man into contact with the Story of Jesus of Nazareth. The timing and manner of this “bringing into contact” must be applied with a sense of responsibility. This should lead to additional opportunities in constructive dialogue in which HOPE is established. The Story of God’s hope that brings with it an unparalleled sense and meaning. Those who prefer to negate or omit the meta Story in an attempt to comprehend man and his particular circumstances, is guilty of a major error of reasoning. / Thesis (DPhil (Practical Theology))--University of Pretoria, 2006. / Practical Theology / unrestricted

La poésie de célébration politique de la Pléiade est lue ici dans son rapport avec l'épopée, dont la Deffense formule le projet (1549), et dont la Franciade marque une réalisation incomplète (1572). Les pièces de célébration se relient à ce projet de nouvelle Enéide, qui les extrait des fastes éphémères de la fête dont elles se font l'écho : chaque poème est à la fois dans l'actualité de la circonstance et la virtualité du grand oeuvre où il doit s'accomplir. Celui-ci, envisagé comme un récit de fondation légitimant l'espoir d'un Empire immortel, se veut à la fois une mise en forme de l'Histoire, une image idéale du souverain et une construction poétique intégrant la culture antique au génie français. Les poètes de la génération Henri II célèbrent les Grands comme les héros de l'épopée en gestation et explorent les formes que pourra prendre cette célébration de la monarchie valoise. Le furor prophétique devient l'énonciation privilégiée du lyrisme politique. Pourtant, à la fin des années 1550, la formule n'engendre plus que sa propre répétition désenchantée, ou bien les poètes s'en détournent en signalant ironiquement sa vacuité. Dans la décennie suivante, lorsque le conflit armé rend l'Histoire incertaine, les poèmes de célébration habillent les Grands en bergers. La pastorale s'apparentait d'abord à une variation susceptible de revivifier le projet initial. Elle devient une alternative au modèle héroïque obsolète, en liaison avec des valeurs politiques et poétiques de séduction, d'aménité, de raffinement maniériste en accord avec la nature. / This thesis studies The Pleiade's poetry of political celebration in relation to the epic, with the examples of Deffense as a statement of this project (1549) and Franciade as an incomplete realization of it (1572). The celebration poems are part of this project of a new Aeneid, which removes them from the ephemeral splendour of the celebration which created them in the first place ; these poems fall both within the moment of the festive event and the virtuality of the great work in which they must come to fruition. This great work, seen as a tale of foundation legitimating the hope of an immortal Empire, wants to shape History as well as depict an ideal image of the sovereign and present a poetic construction inserting the culture of Antiquity to the French genius. During Henri II's reign, the poets celebrate the princes as the heroes of the developing epic and explore the forms that this celebration of the Valois monarchy could take. The prophetic furor becomes the privileged statement of political lyricism. Yet, at the end of the 1550s, the formula only creates its own disenchanted repetition, or poets abandon it by ironically pointing out its vacuity. During the decade that follows, while the armed conflict creates historical uncertainty, the celebration poems disguise the princes as shepherds. At the beginning, the pastoral was a variation that could rejuvenate the initial project. It transforms into an alternative to an obsolete heroic model, related with political and poetic values of seduction, appeased gentleness, mannerist refinement in harmony with nature.

Le modèle du couple actuel, uni par l’amour et désireux d’avoir des enfants, qu’il soit marié ou non, devient pour nos contemporains un vrai « lieu spirituel ». Comment, en chrétien, penser et accompagner le nouveau paradigme du « couple électif », quand les notions ainsi associées évoluent ? La spiritualité en Occident repose sur des héritages croisés et combinés : le dualisme gréco-romain ; une certaine focalisation sur la rédemption, et le péché de la chair ; une quête moderne visant à être soi, vrai, équilibré ; et la vision incarnée, communautaire et trinitaire de Vatican II, trop peu connue. La construction de la conjugalité entre amour, mariage, voire unions moins formelles, inspire vers 1930 une spiritualité conjugale » catholique, reconnue dans Gaudium et Spes. Or, la spiritualité, au sens large du terme, aide tout couple à tenir bon : d’où la relance d’une recherche pluridisciplinaire. Comment, donc, définir la « spiritualité coélective » qui anime les « couples électifs », en prenant en compte à la fois le pluralisme moderne et le cadre chrétien ? Inscrites dans l’universelle « loi du don », la « promesse » et l’« alliance », abritées dans l’« intimité coélective », construisent la « communauté du couple » ; ces catégories font aussi sens en christianisme. Une pneumatologie de la « circulation des dons » se révèle ainsi. Aider l’amour fécond à s’accomplir contribue à humaniser la société, jusqu’à l’ouvrir davantage aux enjeux planétaires. / Based on the partners’ choice for each other, their loving commitment and desire to start a family, the couple relationship, whether in formal marriage or not, has become for many of our contemporaries a real locus spiritualis, the seat and source of a spirituality. How to understand, from a Christian point of view, this new paradigm and foster it while the concepts associated with it are continuously evolving? Spirituality in Occidental history has a diverse and layered heritage: Greco-Roman dualism; a strong focus on the ‘sin of the flesh’; a modern quest for self-realisation and authenticity; and, although less known, an understanding of spirituality since Vatican II which is strongly incarnational, community-oriented and Trinitarian.Shaping a model of conjugal life in between intimate love and institutional marriage, couples in the 1930’s start referring to a Catholic “marital spirituality” which will be fully acknowledged only by Gaudium et Spes. Later generations will realize that spirituality, understood in a broad sense, helps couples to become resilient – an insight which will be at the basis of multi-disciplinary research. But how to conceive in today’s pluralistic society of a spirituality of couple life, or ‘co-elective spirituality’, that at the same time enhances the flourishing of contemporary couples and yet does not forsake its Christian frame of reference? The universal “law of giving” and the concepts of “promise” and “covenant” which equip for a “shared intimacy” appear to be central concepts which both help to shape the communion of ‘elective couples’ and lend themselves to be lived in a specifically Christian way. Here a pneumatology takes shape which is to be understood as a “circulation of gifts”. Helping fruitful love to flourish thus contributes not only to humanizing society but also to raise awareness for global challenges.