The purpose of this study is to make the Protestant church workers more efficient in their use of music in religious work by giving them a clear conception of the kind of music to be used and by suggesting detailed plans and methods by which desirable results may be secured in the use of church music. Ideal standards have their place, but here it is proposed to be matter-of-fact, practical and concrete, and to secure immediate results with the average church member and choir singer as the final criterion in every phase of the work. The purpose is not to emphasize high ideals but to instruct and inspire all those who have leadership in the service of church music, that they may be able here to provide the greatest religious helpfulness that the use of music can bring the souls to whom they minister.

Suite aux grands changements politiques, économiques et sociaux que l’Occident a connus depuis plus d’un siècle, de nombreux problèmes ont émergé, de nouveaux défis ont été lancés et plusieurs approches et solutions ont été avancées. L’avènement de la démocratie, un exploit humain inestimable, a plus ou moins règlementé la pluralité idéologique, pour permettre un exercice politique organisé. Aujourd’hui, dans le nouvel ordre mondial, c’est la pluralité morale et religieuse qui a besoin d’être gérée; un défi pour les institutions démocratiques et pour la société civile, afin de réaliser un mieux vivre-ensemble dans le dialogue, la compréhension et le compromis. Or, beaucoup de travail est encore à faire : dans un premier temps, à l’intérieur de chaque tradition religieuse; dans un deuxième temps, entre les différentes traditions; et dans un troisième temps, entre ces traditions et la modernité. Le ‘dogmatisme’ est au cœur de ces débats, qu’il soit d’ordre traditionnel ou moderne, il entrave la raison dans son processus de libération et d’émancipation. La problématique de ce mémoire concerne la gestion de la pluralité morale et religieuse en Occident. Dans ce travail, nous allons essayer de démontrer comment la libération du dogmatisme en général et la libération du ‘dogmatisme’ musulman, en particulier, peuvent contribuer à la réalisation d’un mieux vivre-ensemble en Occident. Pour ce faire, nous analyserons les projets de deux penseurs musulmans contemporains : Muhammad Arkoun et Tariq Ramadan. Notre recherche va essentiellement se pencher sur leurs attitudes vis-à-vis de la tradition et de la modernité, car, nous pensons que l’enjeu du ‘dogmatisme’ est lié aux rapports des musulmans à leur tradition et à la modernité. Selon nos deux penseurs, la libération du ‘dogmatisme’ musulman n’est possible qu’à condition de pouvoir changer à la fois notre rapport à la tradition et à la modernité. Arkoun pense que ce changement doit suivre le modèle de la libération occidentale, au moyen d’une critique subversive de la tradition islamique. Cependant, Ramadan opte pour une réforme radicale de la pensée islamique qui vise une critique globale de la tradition, mais, qui épargne les fondements de la foi : le ‘sacré’. / Following the major political, economic and social changes that occurred in the West for over a century, many problems have emerged, new challenges have surfaced, and several approaches and solutions have been proposed. The advent of democracy, an invaluable human achievement, more or less regulated ideological plurality, and allowed the evolution of an organized political exercise. Today, in the new world order, it is the moral and religious diversity that need to be managed. The challenge remains for democratic institutions and civil society to create a better harmonious community through dialogue, understanding and compromise. However, much work is still to be done : first, within each religious tradition, second, between different traditions and third, between tradition and modernity. Dogmatism is at the heart of these debates. An order, whether traditional or modern hampers objectives reasoning in the process of liberation and emancipation. The issue of this paper concerns the management of the moral and religious plurality in the West. In this work, we will try to demonstrate how the relinquishing of ‘dogmatism’ in general and the relinquishing of Muslim ‘dogmatism’ in particular, can contribute to the achievement of a harmonious in a pluralistic West. This will be achieved by shedding light on the projects of two contemporary Muslim thinkers : Muhammad Arkoun and Tariq Ramadan. Our research is mainly to reflect on their attitudes towards tradition versus modernity, as we believe that the issue of dogmatism is linked to Muslims’ attitude towards tradition and modernity. According to these two thinkers, the release of muslims’ ‘dogmatism’ is only possible by changing both our relationship to tradition and modernity. Arkoun thinks this change should follow the model of Western release through a subversive critique of the Islamic tradition. However, Ramadan opts for a radical reform of Islamic thought through a comprehensive critique of the tradition, in order to save the foundation of faith : The ‘sacred’.

Thèse de doctorat réalisée en cotutelle entre l'Université Paris IV Sorbonne et l'Université de Montréal / Des affinités rapprochent l’œuvre d’Hubert Aquin et celle de Georges Bataille. Ces deux auteurs explorent une voie mystique présentant de fortes similitudes, apparentée à ce que Roger Caillois appelle le « sacré gauche », c’est-à-dire le sacré impur, maléfique, dont l’accès serait donné selon Georges Bataille par la transgression, et qui correspondrait, pour reprendre l’expression bataillienne, au « moment privilégié d’unité communielle ». L’objectif de l’auteur français est de dégager l’expérience mystique de ses antécédents religieux et de rendre le phénomène de l’extase accessible à tous. La sortie de soi est rendue possible par la communication, qui implique la rupture de son intégrité et de celle d’autrui. Bien que provenant d’un horizon culturel différent, Hubert Aquin théorise également et met en scène dans et par le récit une certaine forme d’«extrême du possible » qui s’avère très proche de « l’impossible » bataillien. Cette thèse se propose de montrer en quoi les théories de « l’expérience intérieure » et de l’érotisme de Bataille éclairent tant les essais que le Journal, les romans, récits et nouvelles d’Aquin, nous amenant par la même occasion à définir les particularités de la voie mystique empruntée par l’auteur québécois, et aussi, plus généralement et plus fondamentalement, de souligner deux façons différentes d’appréhender et de vivre le refus de la transcendance : l’une, celle de Georges Bataille, qui consiste à embrasser à corps perdu la perte de Dieu et de soimême dans un formidable éclat de rire, et l’autre, celle d’Hubert Aquin, qui réside dans le tiraillement incessant et douloureux entre ce qui éloigne du Christ et ce qui rapproche de Lui. Le premier chapitre de la thèse est théorique ; il est consacré aux trois concepts qui régissent l’ensemble de notre analyse : le mysticisme, le sacré et l’érotisme. La singularité de la nouvelle théologie mystique que propose Georges Bataille dans ses textes théoriques par rapport à l’expérience mystique traditionnelle fait ensuite l’objet du deuxième chapitre. Le troisième et dernier chapitre montre les points de convergence et de divergence entre l’auteur français et l’auteur québécois et met en valeur la spécificité de l’expérience de ce dernier. Comment Hubert Aquin conçoit-t-il et représente-t-il « l’extrême du possible » dans l’ensemble de son œuvre ? C’est à cette ultime question que nous tâchons de répondre. / Affinities link Hubert Aquin’s and Georges Bataille’s writings. These two authors explore a mystic path, which presents strong similarities related to what Roger Caillois called «left sacred», that is to say the impure, malefic sacred, accessible to Georges Bataille by transgression, and which corresponds to the « privileged moment of communal unity ». The French author’s goal is to free the mystic experience from its religious background and to make ecstasy accessible to everybody. It is precisely by communicating that men can break their isolation and that of the others and reach ecstasy. Even if Hubert Aquin doesn’t share the same cultural background as Georges Bataille, he also theorizes and represents in his novels a form of « extreme of the possible », which is very close to the bataillian « impossible ». This thesis aims to show how Georges Bataille’s theories of «inner experience » and eroticism highlight Hubert Aquin’s essays, Journal and novels, leading us to define the peculiarities of the mystic experience explored by the author from Quebec, and more generally and fundamentally, to focus on two different ways to think and to live the refusal of transcendence: the first, that of Georges Bataille, which consists in embracing the loss of God and of ourselves in laughter, and the second one, that of Hubert Aquin, which consists in being ceaselessly and painfully torn between what takes away from the Christ and what moves closer to Him. The first chapter of the thesis is theoretical; it is dedicated to three key concepts for our whole analysis: mysticism, sacred and eroticism. The object of the second chapter is the peculiarity of the new mystic theology of Georges Bataille in his theoretical texts compared to the traditional mystic experience. The third and last chapter shows the points of convergence and the differences between the French author and the author from Quebec and emphasizes the specificity of the latter’s experience. How does Hubert Aquin conceive and represent «the extreme of the possible » in his writings? It is the ultimate question we try to answer in this thesis.

The treatise On the sacred disease is one of the oldest works included in the Hippocratic corpus and one of the finest examples of the Greek rationalism. Considered to be written in the last decades of the 5th century BC it is concerned with the issue of epilepsy, the disease called "sacred" by magicians and wandering cathartic priests that the author denotes as mere charlatans. According to him, epilepsy is no way more sacred nor more divine than other sicknesses, he places its origin into the brain and claims that it is a hereditary illness. In the introductory study, the character and the structure of the treatise are outlined, it is argued that it was delivered as a speech, the issues of the datation, autorship, reception and textual tradition are discussed. The study is followed by the first translation of the Sacred disease into Czech. In the extensive commentary, apart of the explanation of the text, many problems such as the author's conception of the divine, his sources and some other theoretical issues discussed by scholars are presented and their solution is proposed.

This thesis aims to contribute to the ongoing critical discussion within the sociology of religion by focusing on the seldom considered perspective of methodology. As such, it consists of a theoretical part that problematizes the ways in which religion has been analyzed, and an empirical part that develops how religiosity can be approached in sociological studies. The thesis seeks, in other words, to contribute to how sociologists analyze religion, and addresses a research problem that has gained new relevance in the aftermath of criticism of the secularization paradigm. In the theoretical part, the assumptions underlying the ways in which religion is studied are revisited, as is the impact that these have had as faras the empirical study of religion is concerned in one of the countries often assumed to be secularized – i.e. Sweden. The empirical part of the thesis is comprised of three studies based on the latest European Value Survey, qualitative interviews and the Blogosphere on religion-related content (n=220000 blog posts). The results from these studies are used to reconsider the religiousmainstream, the “package”-like assumptions often made about affiliation, belief and practice, as well as the fact that the study of religiosity tends to be relegated to the periphery of the imagination of sociologists of religion. The thesis proposes that if we want to study religion in a lay people sensitive way we cannot continue to overlook their understandings of the sacred, the ways in which they regard their own religiosity, and the fact that their affiliation,belief and practice do not necessarily fit the expectations of established ways of analyzing religion.

En mélangeant une approche d’histoire culturelle du politique et une perspective comparative, ma recherche étudie les fêtes napoléoniennes qui eurent lieu entre 1799 et 1814 dans la République / Empire français, la République / Royaume d’Italie et le Royaume d’Espagne. Par le biais de cette méthode je dévoilerai l’existence d’un modèle de fête napoléonienne qui était plutôt uniforme dans les trois contextes géographiques considérées, surtout en matière de principes de base, de mots-clés et de valeurs transmises. Mon étude se focalise sur les concepts de souveraineté, de légitimité et de sacralité, visant à mettre en lumière leurs interconnections réciproques et leur signification en rapport avec l’époque napoléonienne par le prisme des fêtes civiques, et notamment par les représentations symboliques, visuelles et discursives qui les ponctuaient. L’analyse de ces représentations permet de mieux comprendre non seulement les manifestations, mais aussi les fondements, les caractéristiques et l’évolution du pouvoir napoléonien. / By combining research methods from the cultural history of the politic with a comparative perspective, my dissertation covers the celebrations of the Napoleonic era that took place between 1799 and 1814 in the Republic (later, Empire) of France, in the Republic (later, Kingdom) of Italy, and in the Kingdom of Spain. My comparative perspective aims to show the existence of a model of Napoleonic celebration that was fairly uniform across the three geographical contexts I studied, especially in its basic principles, fundamental concepts and values conveyed. My study centres on the concepts of sovereignty, legitimacy and sacrality, and aims to shed light on their interplay and their significance in the context of Napoleonic-era civic festivities, especially in terms of the forms of symbolic, visual and discursive representation that were used. My analysis of these forms of representation will allow the reader to better understand not only the manifestations of Napoleonic power, but also its ideological underpinnings, characteristics, and evolution over time.

Le « discours sacré » (hieros logos) est une forme de rhétorique religieuse dans l’Antiquité gréco-romaine. Il apparaît dans de multiples sources, polythéistes, judaïques et chrétiennes depuis les origines jusqu’au VIe s. ap. J.-C. Cette notion et l’expression qui la désigne sont analysées sur la base d’un relevé complet des occurrences. L’étude examine la spécificité du discours sacré, son évolution et sa cohérence historique en tant que récit de révélation divine et d’expérience religieuse. La comparaison avec les autres formes de rhétorique religieuse indique la place spéciale qu’il occupait durant l’Antiquité. Le Tome I aborde la signification de l’expression grecque hieros logos еt son histoire, les aspects rhétoriques du discours sacré, sa signification cultuelle et théologique dans le polythéisme et dans les monothéismes ainsi que deux cas remarquables de distance critique et de réécriture dans l’œuvre de Plutarque et de Lucien de Samosate. Le Tome II contient un Corpus de témoignages, avec des traductions nouvelles, un Index du Corpus et un Répertoire des expressions parallèles à hieros logos en grec et en latin. / The “sacred discourse” (hieros logos) is a form of religious rhetoric in Graeco-Roman Antiquity. It occurs in various sources, polytheistic, Jewish, and Christian ; from the origin of Antiquity to the sixth century A.D. The concept and the expression it refers to are analyzed on the basis of a complete list of the passages where it appears. The study examines the specific features of the sacred discourse, its evolution and historic consistency as an account of a divine revelation and religious experience. The special place it occupies in Antiquity is shown through parallels with other forms of religious rhetoric. The first volume includes a study on the meaning of the expression hieros logos and its history, on the rhetorical aspects of the sacred discourse, on its religious and theological significance in the context of polytheism and monotheism, as well as two noteworthy cases of critic and rewriting in the oeuvre of Plutarch and Lucian of Samosata. The second volume contains a Collection of testimonia, with new translations, an Index to the Collection, and a list of the expressions parallel to hieros logos in Greek and Latin.

Este trabalho tem como objetivo, a partir das reflexões teóricas sobre arte e antropologia, realizar uma análise interpretativa sobre a construção e representação do sagrado afro-brasileiro em um dos núcleos expositivos do Museu Afro Brasil. A análise do ato expositivo e a pesquisa iconográfica em um dos núcleos do acervo permanente da instituição será utilizada como ponto de partida para pensarmos na presença do sagrado nesse ambiente, tendo como aspecto central de estudo a forma como se constrói e se manifesta o trabalho expográfico que fica a cargo, principalmente, do atual diretor e artista plástico Emanoel Araujo. Refletir sobre os artistas, objetos e símbolos presentes no núcleo Religiosidades Afro-brasileiras a partir de sua expografia nos ajudará a pontuar questões relevantes quanto aos fenômenos estético e religioso presentes em uma das categorias da arte afro-brasileira, assim como sobre as interpretações que se fazem desse encontro no espaço museológico pelos públicos que o frequentam, um campo ainda de abordagens latentes. / This work aims, from the theoretical reflections on art and anthropology, to create an interpretative analysis on the construction and representation of the Afro-Brazilian sacredness in one of the exhibition sectors of the Afro Brazil Museum. The analysis of the exhibition act and the iconographic research in one of the permanent collections of the institution, will be used as a starting point to think about the presence of the sacred in this environment, having as a central aspect of the study the way in which the exhibition display is constructed and manifests itself as an outcome, mainly, of the current director and visual artist Emanoel Araujo. To think the artists, objects and symbols present in the Afro-Brazilian Religiosities sector from their exhibition display will help us to point out relevant questions about the aesthetic and religious phenomena present in one of the categories of Afro-Brazilian Art, as well as on the interpretations that are being made with the encounters in the museum space by the attending audience, a field of latent and possible approaches.

Em 1946, os primeiros Missionários do Sagrado Coração (MSC) italianos chegaram em Pinheiro - MA. Nas décadas de 40 50, o quadro socioeconômico-cultural de Pinheiro era precário: população asfixiada pela pobreza e analfabetismo. Havia dois grupos escolares e algumas escolas isoladas, que ofereciam somente o ensino primário. Em 1947, Dom Afonso Ungarelli fundou o Seminário São José, destinado à formação de sacerdotes nativos para a Congregação, sendo fechado em 1950. Em seguida, os MSC fundaram a Escola Paroquial, com objetivo de instruir e moralizar as crianças pobres. Em 1952, a Escola Paroquial foi equiparada aos grupos escolares, sendo denominada de Grupo Escolar Nossa Senhora do Sagrado Coração, com mais salas de aulas, recursos didáticos e professoras normalistas, e em 1953, foi fundado o Ginásio Pinheirense, estabelecimento de ensino secundário, destinado às classes média e alta do município. Por meio de fontes bibliográficas, jornalísticas, imagéticas e da história oral, objetiva-se neste trabalho analisar a criação e inserção do Ginásio Pinheirense no contexto sociocultural da Baixada e Litoral Ocidental do Maranhão sob as seguintes categorias: representação, materialidade escolar, currículo, público-alvo, professores e trajetórias profissionais de alunos(as) egressos(as) dessa instituição. As fontes foram analisadas com aportes teóricos e metodológicos da História Cultural com destaque para o referencial de Michel de Certeau (2004, 1996,), Justino Ferreira Magalhães (2004, 1996) Roger Chartier (2002) Vidal (2009, 2005, 1990), Oscar Beozzo e Van der Grilf (2008), Dallabrida (2014, 2011, 2009), Souza (2008). Relacionaram-se a criação do Ginásio Pinheirense ao contexto das transformações econômicas, processo de redemocratização do país e de relações amistosas entre a Igreja e o Estado brasileiro. Estas relações amistosas reverberaram em acordos estabelecidos entre os MSC e o grupo político majoritário do estado do Maranhão dos anos 1950, viabilizando as ações estratégicas de reestruturação dos espaços político e religioso da Igreja Católica, por meio da educação escolar. A análise concluiu que a Igreja Católica investiu por meio dos MSC em educação escolar primária e secundária, a fim de reestruturar seu espaço de agência evangelizadora e socializadora de conhecimento, valores espirituais, morais e católicos. Agiu eficazmente no combate às demais expressões religiosas, romanizando o culto e assegurando sua soberania na sociedade brasileira e, mais especificamente, na Baixada e Litoral Ocidental maranhense. / In 1946 the first Italian Sacred Heart Missionaries (SHM) arrived in Pinheiro city, Maranhão. Between the decades of 40 and 50, the socioeconomic and cultural framework of Pinheiro was precarious: poor and illiterate population. There were two school groups and some individual schools, which offered only primary education. In 1947, Dom Afonso Ungarelli founded São José Seminary, for the formation of native priests to the Congregation, which was closed in 1950.Then the SHM founded the parish school in order to instruct and moralize poor children. In 1952, the parish school was equated to school groups, being called Nossa Senhora do Sagrado Coração School Group, it had more classrooms, teaching resources and primary school teachers, and in 1953, they founded the Ginásio Pinheirense, secondary school, for the middle and upper classes from Pinheiro. By means of bibliographic, news, imagery and oral history sources, the aim of this study was to analyze the creation and insertion of the Ginásio Pinheirense in the sociocultural context of lowlands and coastline West of Maranhão based on the following categories: representation, materiality school, curriculum, target audience, teachers and professional trajectories of students from this institution. The sources were analyzed from theoretical and methodological contributions of Cultural History with emphasis on the benchmark of Michel de Certeau (2004, 1996,), Justino Ferreira Magalhães (2004, 1996) Roger Chartier (2002) Vidal (2009, 2005, 1990), Oscar Beozzo e Van der Grilf (2008), Dallabrida (2014, 2011, 2009), Souza (2008). The Ginásio Pinheirenses creation was related to the economic contexto transformation, country\'s democratization process and friendly relationship between the Church and the Brazilian State. These friendly relationship reverberated in agreements between the SHM and the majority political group in the state of Maranhão in 1950, enabling strategic restructuring actions of political and religious area of the Catholic Church, through school education. The analysis concluded that the Catholic Church has invested in primary and secondary school education in order to restructure its evangelizing agency space and socializing knowledge, and also its spiritual, moral and Catholic values. The Catholic Church has acted effectively in combating other religious expressions and romanizing worships and ensuring its sovereignty in Brazilian society and more specifically in Maranhense Western lowlands.

Neste trabalho, desenvolvemos uma reflexão sobre uma das principais obras do romance gótico e da prosa de ficção romântica em língua inglesa Melmoth the Wanderer (1820), do clérigo dublinense Charles Robert Maturin (1782-1824). Buscamos analisar Melmoth como um sermão gótico irlandês, isto é, um híbrido de romance gótico e sermão sacro, cuja forma é estruturada pelo contexto sócio-histórico da Irlanda do início do século XIX, época caracterizada pelo acirramento das tensões entre católicos e protestantes. Nessa análise, consideramos também a produção sermonística e ensaística do autor. A religião, que se mostra o princípio organizador do romance, foi entendida em sua natureza dialética entre o eterno, as doutrinas teológicas e suas proposições transcendentais, e o temporal, a práxis dos fiéis no mundo. Demonstramos como o escritor-reverendo utiliza uma série de procedimentos retórico-argumentativos da oratória sagrada na tessitura do romance a fim de amplificar o seu grau persuasivo, transformando-o em arma de propaganda política contra a campanha pela Emancipação Católica. Discutimos ainda a fortuna crítica e a recepção do romance em vários países europeus, em especial na França, onde influenciou sobremaneira escritores como Honoré de Balzac, Victor Hugo e Charles Baudelaire. / This study looks at one of the masterpieces of the Gothic novel and the Romantic prose fiction in the English language: Melmoth the Wanderer (1820), written by the Dubliner cleric Charles Robert Maturin (1782-1824). One tries to analyze Melmoth as an Irish Gothic sermon, ie, a hybrid of gothic novel and sermon whose shape is structured by the sociohistorical context of 19th century Ireland, a period characterized by the deepening of tensions between Catholics and Protestants. This analysis also takes into account Maturin´s sermons and essays. Religion, which is the organizing principle of the novel, is understood in this study by its dialectic between the eternal (theological doctrines and their transcendental propositions), and the temporal (the practice of the faithful in the world).The study argues that the writer-cleric uses a series of rhetorical-argumentative procedures of sacred oratory in the making of the novel in order to increase its persuasive appeal, turning it into a weapon of political propaganda against the campaign for Catholic emancipation. It also assesses the novel´s reviews and reactions in several European countries, particularly in France, where it greatly influenced writers such as Honoré de Balzac, Victor Hugo, and Charles Baudelaire.