La thèse porte sur la réflexion de Ratzinger sur la "raison". La critique de la raison moderne, ainsi que l'éléboration d'un modèle alternatif de raison, permet de cerner les enjeux de la théologie de Ratzinger et de saisir le fil conducteur de ses nombreuses batailles. / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished

My thesis examines relations among practitioners of various religions, especially Christians and Jews, during the era when Jesus’ project went from being a Galilean sect, to a persecuted minority, to religio licita status, and eventually to imperial favor, all happening between the first century resurrection of Jesus and the fourth century rise of Constantine. There is an abiding image of the Church in wider public consciousness that it is unwittingly and in some cases antagonistically exclusionist. This is not a late-developing image. I trace it to the period that the church developed into a formal organization with the establishment of canons and creeds defined by Church councils. This notion is so pervasive that an historical retrospective of Christianity of any period, from the sect that became a movement, to the Reformation, to the present day’s multiple Christian iterations, is framed by the late Patristic era. The conflicts and solutions reached in that period provided enduring definition to the Church while silencing dissent. I refer here to such actions as the destruction of books and letters and the banishment of bishops. Before there emerged the urgent perceived need for doctrinal uniformity, the presence of Christianity provided a resilient non-militant opponent to and an increasing intellectual critique of all religious traditions, including that of the official gods that were seen to hold the empire together. When glaringly manifest cleavages in the empire persisted, the Emperor Constantine sought to use the church to help bring political unity. He called for church councils, starting with Nicaea in 325 CE that took no account for churches outside the Roman Empire, and many within, even though councils were called “Ecumenical.” The presumption that the church was fully representative without asking for permission from a broader field of constituents is just that: a presumption. This thesis studies the ancient world of Christianity’s growth to explore whether, in that age of new and untested toleration, there was a more advisable way of responding to the invitation to the political table. The answer to this can help us formulate, and perhaps revise, some of our conduct today, especially for Christians who obtain a voice in powerful places. / Christian Spirituality, Church History & Missiology / D. Th. (Church History)

Cette thèse porte sur le rôle des projets d’innovation éducative des établissements scolaires maronites dans la promotion de l’éducation à la paix au Liban.L’objectif de notre recherche est d’établir la possibilité d’une éducation à la paix à travers la vision de l’Église maronite traduite dans les textes synodaux, les projets éducatifs et les projets d’établissement et leur mise en œuvre dans les écoles maronites, ainsi qu’à travers l’intériorisation des différents aspects de la paix par les élèves et la transférabilité de cet acquis dans leur comportement.Notre cadre théorique s’appuie sur les cinq modèles de l’éducation à la paix de Harris et Morrison (2003). Nous avons ajouté un sixième modèle, l’éducation à la compréhension mutuelle et au dialogue.Dans le but de vérifier les hypothèses et de répondre à la problématique, la recherche empirique repose sur une analyse des textes synodaux maronites et sur une enquête menée dans des écoles secondaires maronites du caza de Baabda auprès des chefs de ces établissements et des élèves du cycle secondaire.Pour ce faire, nous avons créé l’Ep-mètre, soit un instrument de mesure du niveau de l’éducation à la paix dans les établissements scolaires. Cet instrument nous a aidé à analyser les textes synodaux, les contenus des entrevues avec les chefs d’établissement et les données statistiques issues des questionnaires adressés aux élèves du secondaire. Les résultats de notre recherche ont montré que les projets d’innovation éducative des établissements scolaires maronites contribuent partiellement à promouvoir l’éducation à la paix. C’est pourquoi les écoles maronites au Liban pourraient revoir leurs pratiques éducatives à la lumière des six modèles de l’éducation à la paix, afin d’aider les élèves à intérioriser les différents aspects de la paix et à transférer cet acquis dans leur comportement. La thèse incite enfin les établissements scolaires maronites à : relire les textes synodaux pour être fidèles à la vision de l’Église maronite ; revoir leurs projets éducatifs et surtout leurs projets d’établissement en vue d’être cohérents avec les six modèles de l’éducation à la paix ; former les enseignants en vue d’orienter les cours et les activités vers la promotion des six modèles de l’éducation à la paix. / This thesis focuses on the role of innovative educational projects done at the maronite schools in order to promote peace education in Lebanon.The aim of our research is to establish the possibility of peace education peace education through the vision of the Maronite Church translated into synodal texts, the educational projects and establishment projects as well as their application at maronite schools, and the internalization of different aspects of peace by students along with the demonstration of this acquisition in their behavior.The conceptual framework of the research is grounded on the five models of Peace Education by Harris and Morrison (2003). A sixth model, the mutual understanding and communication education was added.In an attempt to verify the hypotheses and answer the research question, an analysis of maronite synod texts was administered, and a study was made in maronite schools in the Caza of Baabda, where school directors were interviewed and secondary students were surveyed. To analyze the data, the "Ep-meter", a Peace Education measurement tool for schools, was created. This tool helped interpret the synod texts, the results of the interviews, and the statistical data collected from the students.The results of the study revealed that the innovative projects administered at maronite schools partially contributed to the promotion of Peace Education. Hence, in light of the six Models of Peace Education, maronite schools in Lebanon must reconsider their educational practices to help students acquire the different aspects of peace and apply them.Finally, the thesis encourages the maronite schools to: reread the synod texts in order to be faithful to the vision of the Maronite Church; review their projects and especially the educational and establishment projects in order to become coherent with the six Models of Peace Education; train teachers develop their classes and activities in the light of the six models of Peace Education. / تتناولُ هذه الأطروحةُ دورَ مشاريع التّجديد التّربويّة الخاصّة بالمؤسساتِ المدرسيّةِ المارونيّةِ في تعزيزِ التربيةِ على السلام في لبنان.يهدفُ البحثُ الذي قمنا به، من جهةٍ، إلى دراسةِ مدى ملاءمةِ مشروعِ التربيةِ على السلامِ، مع توجّه الكنيسة المارونيّة المُجسّد في النّصوص المَجمعيّة وفي المشاريع التعليميّةِ وتلك الخاصّة بالمدارسِ، ومن جهة أخرى يهدفُ البحثُ إلى دراسة مدى استيعاب التلامذة مُختلف أوجه السلام ومدى تجليّ هذه الأخيرة في تصرّفاتهم.يعتمدُ إطارُنا النظريُّ، بشكلٍ أساسيٍّ، على النماذجِ التربويّةِ الخمس الخاصّة بالباحثين التربويّين هاريس وموريسون (2003). كما وقمنا بإضافة نموذج سادس يختصّ بالتربية على التفاهم المتبادل والحوار.وبهدفِ إثباتِ صحّةِ الفرضيّاتِ والإجابةِ عن الإشكاليّةِ المُقترحةِ، تضمّن البحث العلميّ تحليلًا للنّصوص المجمعيّة المارونيّة كذلك للدراسة التي أُجريت مع مدراء المدارس الثانويّة المارونيّة الواقعة ضمن نطاق قضاء بعبدا ومع تلامذة أقسامها الثانويّة.وللوصول إلى هدفنا، كان لابدّ من ابتكار أداة أطلقنا عليها اسم "ميزان التربية على السلام" (Ep-mètre) وذلك كمعيار يساعدنا على قياس مستوى التربية على السلام في المؤسسات المدرسيّة. ساعدتنا هذه الأداة المُبتكرة في تحليل النّصوص المجمعيّة ومضامين لقاءاتنا مع مدراء المدارس والمعطيات المُستشفّة من البيانات التي ملأها تلامذة القسم الثانويّ.أظهرت نتائج بحثنا أنّ المشاريع التربويّة المُبتكرة المُعتمدة في المؤسسات المدرسيّة المارونيّة تُساهم بشكلٍ جزئيّ في تعزيز التربية على السلام. لذلك يجب على المدارس المارونيّة في لبنان إعادة النظر في ممارساتها التربويّة على ضوء مضامين النماذج الستّ للتربية على السلام بهدف مساعدة التلامذة على استيعاب أوجه السلام المختلفة وبالتالي تجسيدها في تصرّفاتهم.

My thesis examines relations among practitioners of various religions, especially Christians and Jews, during the era when Jesus’ project went from being a Galilean sect, to a persecuted minority, to religio licita status, and eventually to imperial favor, all happening between the first century resurrection of Jesus and the fourth century rise of Constantine. There is an abiding image of the Church in wider public consciousness that it is unwittingly and in some cases antagonistically exclusionist. This is not a late-developing image. I trace it to the period that the church developed into a formal organization with the establishment of canons and creeds defined by Church councils. This notion is so pervasive that an historical retrospective of Christianity of any period, from the sect that became a movement, to the Reformation, to the present day’s multiple Christian iterations, is framed by the late Patristic era. The conflicts and solutions reached in that period provided enduring definition to the Church while silencing dissent. I refer here to such actions as the destruction of books and letters and the banishment of bishops. Before there emerged the urgent perceived need for doctrinal uniformity, the presence of Christianity provided a resilient non-militant opponent to and an increasing intellectual critique of all religious traditions, including that of the official gods that were seen to hold the empire together. When glaringly manifest cleavages in the empire persisted, the Emperor Constantine sought to use the church to help bring political unity. He called for church councils, starting with Nicaea in 325 CE that took no account for churches outside the Roman Empire, and many within, even though councils were called “Ecumenical.” The presumption that the church was fully representative without asking for permission from a broader field of constituents is just that: a presumption. This thesis studies the ancient world of Christianity’s growth to explore whether, in that age of new and untested toleration, there was a more advisable way of responding to the invitation to the political table. The answer to this can help us formulate, and perhaps revise, some of our conduct today, especially for Christians who obtain a voice in powerful places. / Christian Spirituality, Church History and Missiology / D. Th. (Church History)

A través de la transcripción, edición y estudio exhaustivo de los cuestionarios de visita pastoral de Tortosa de 1314, de Gerona de 1329, del sínodo de Tarragona de 1372, de Valencia de 1383-1388, de Tortosa de 1409, de Jaume Marquilles (Barcelona) de 1413-1414, del "llibre de la cadena" (Barcelona) de 1425 y de Zaragoza de 1435, se pone de manifiesto la existencia de unas mismas directrices reformadoras de la iglesia y de la religión católica en todas las diócesis de la provincia eclesiàstica Tarraconense y de los antiguos reinos de la Corona de Aragón desde la celebración del IV Concilio de Letrán (1215) hasta el inicio del Concilio de Trento (1545). La reforma se concreta en los siguientes puntos de forma paralela en todas las diócesis de la Tarraconense, aunque podemos distinguir dos períodos claramente diferenciados: a) Desde el concilio de Lérida de 1229 hasta la vigilia del Cisma de Occidente: el esfuerzo reformador se centró en la moralidad del clero y su misión pastoral, y en la moralidad personal y social de los laicos, las visitas se asemejan a procesos eclesiásticos; b) Desde los inicios del Cisma de Occidente hasta la vigilia del concilio de Trento: el esfuerzo reformador se centró en los aspectos jurídicos y económicos de los beneficios, en la formación teológica sacramental de los curados y, muy especialmente, en la visitatio rerum, con la finalidad de implantar una política de la decoración que dirigía y promovía el incipiente culto eucarístico propio de las devociones populares del momento que, en muchos aspectos, se avanzó a la reforma del Concilio de Trento. No obstante, entre estos dos períodos y el que se inicia con el concilio de Trento, hay más continuidades que rupturas. / Through transcription, edition and exhaustive study of pastoral visits questionnaires of Tortosa in 1314, of Girona in 1329, of the synod of Tarragona in 1372, of Valencia from 1383 until 1388, of Tortosa in 1409, of Jaume Marquilles (Barcelona) from 1413 until 1414, of the "Llibre de la cadena" (Barcelona) in 1425 and of Zaragoza in 1435, the existence of the same church reformation directions and of the Catholic religion in all the diocese of the ecclesiastical province of Tarragona and of the ancient Kingdoms of the Crown of Aragon from the celebration of the Ivth Council of Letran (1215) until the begining of the Council of Trento (1545) is stated. The reformation is produced in a parallel way in all the diocese of Tarragona, although we can single out two clearly distinctive periods: a) From the Lleida Council in 1229 until the vigil of the western schism: the reformation effort was centered in the morality of the clergy and their pastoral mission, and in the social and personal morality of the laymen, the visits are similar to ecclesiastical processes; b) From the initial times of the western schism until the vigil of the Trento Council: the reformation effort was centered in the legal and economic sides of the benefits, in the theological and sacramental education of the priests and especially in the "visitatio rerum" with the intention of stating a decoration policy that was ruling and was promoting the incipient eucharistic cult typical from the popular devotions of the times, and in many ways, it was put forward to the reform of the Trento Council. There is more continuity rather than breaking.