bluuebunny/crossref_metadata_2025_split huggingface dataset:
Liberalisasi Pemikiran Islam dan Kritik Terhadap Islam Liberal
Authors: Muhibbudin Ahmad Luthfi, 
Published: December 2022

Mulanya paham liberalism dilahirkan dan dikembangkan di Eropa untuk membebaskan manusia dari penindasan manusia lainnya. Kemudia dikembangkan menjadi paham yang memberikan kebebasan seluas-luasnya kepada manusia, termasuk untuk mendustai ajaran agamanya.
Liberalisme secara etimologi berasal dari bahasa latin “Liber”, yang artinya bebas atau merdeka. Hingga akhir abad ke-18 Masehi. Istilah ini masih terkait dengan konsep manusia merdeka sejak lahir, ataupun setelah dibebaskan dari perbudakan.[1] Liberalisme adalah satu paket dengan ideologi kapitalisme. Liberalisme sendiri lahir dari masyarakat sakit Eropa pada abad kegelapan. Belenggu dominasi para raja yang mengatasnamakan Tuhan mengancam perkembangan, sains dan teknologi. Raja pun berkolaborasi dengan para agamawan untuk menindas rakyat. Solusinya, belenggu ini harus dihilangkan dengan memberikan manusia kebebasan, sebebas-bebasnya.
Dalam persepektif filsafat, liberalisme berarti system atau aliran yang menjunjung tinggi kebebasan dan kemerdekaan individual dan memberikan perlindungan dari segala bentuk penindasan. Lawan aliran ini adalah absolutisme kekuasaan, depotisme atau aliran otoriter. Liberalisme dalam bidang ekonomi adalah aliran yang memberikan kepada individu secara bebas untuk melakukan aktifitas ekonomi tanpa ada infiltrasi negara dalam kehidupan kehidupan ekonomi. Diantara pendukung aliran ini adalah Adam Smith pada abad XVIII. Aliran ini adalah lawan dari aliran sosialisme dan komunisme.
Dalam bidang social, liberalisme bisa berarti banyak, tergantung subjektnya. Bagi kaum wanita, misalnya ia berarti emansipasi, penyetaraan gender, pupusnya control social pada individu dan runtuhnya nilai-nilai kekeluargaan. Membiarkan wanita untuk menentukkan nasibnya sendiri dan tidak boleh seorang pun boleh memaksanya untuk hamil dan melahirkan.
Marseille et sa Major
Authors: Amargier Paul 
Published: December 2022

A Marseille, non loin du rivage, fut élevé au Ve siècle un ensemble monumental, cathédrale et baptistère. Sur ce même site, au XIe siècle, l’évêque Pons II (1008-1073) d’abord, puis le chapitre, au XIIe, édifièrent leurs propres constructions, à ce jour en grande partie détruites.
Grâce à un Cérémonial, daté de 1264, nous pouvons saisir de façon satisfaisante quel type de liturgie les chanoines marseillais pratiquaient au sein de la Major. Tel est l’essentiel de la présente étude.
Les manuscrits des conciles provinciaux et des statuts synodaux des diocèses du Midi de la France
Authors: Avril Joseph 
Published: December 2022

Manuscripts of Provincial Councils and Synodal Laws in Southern French Dioceses.
The Fourth Lateran council had requested that each year a provincial council should be convened the decisions of which would afterwards be transmitted and adopted at the time of the diocesan synods. In fact, the study of manuscripts now availables show that the provincial councils, convened at varying times, are only known through the episcopal prescriptions, the synodal laws. Few manuscripts of these synodal laws have been kept, but nevertheless we have at our disposal a good many representative handbooks, namely the synodal books of the thirteenth century. Without entirely corresponding to conciliar wishes, these compilations intended for parish priests, may be considered as good pieces of evidence of pastoral action at the end of the Middle Ages.
La prédication de saint Bonaventure dans le Midi
Authors: Paul Jacques 
Published: December 2022

Bonaventure’s Preaching in the South of France.
Saint Bonaventure’s preaching, which has been the subject of a critical new edition, is known by different collections. The de tempore sermons were a series of two thousand six hundred and sixty-nine «repor-tations » accompanied by precious rubricks which allow us to know the place, the audience and very often to deduce the date. Twenty two sermons were given in the south of France.
These sermons, which were more often than not intended for Minor Friars, dealt with great religious truths and left little place for local problems. A few rare traces of adaptation to a regional context are found here and there. A sermon on the circumcision is particularly interesting. The entire work leads to the conclusion that the Franciscans’ preaching consisted more in presenting the new evangelical life they illustrated than in struggling against heretics.
La prédication d’après les statuts synodaux du Midi au XIIIe siècle
Authors: Longère Jean 
Published: December 2022

Preaching in the synod statutes of the south in the thirteenth century.
In the 13th century it is difficult to isolate the synod assemblies of Languedoc or of the South in general from those which were held in the North of France. Certainly, the synods held at Albi (1230), Bordeaux (1234), Sisteron (1234-1235, 1249), Nîmes (1252), Clermont (1268), Carcassonne (1270), Mende (between 1289 and 1294), Rodez (1289), have, each of them, their own originality. But all are indebted, in different ways, to two collections (of synod statutes), one from Paris (about 1205) and the other from Angers (about 1225), which were broadly distributed and adapted in the whole of Western Europe.
The Synod Statutes help us to see the interest which the different dioceses showed in preaching and preachers : who it is who is speaking, and in what circumstances ? what teaching was recommended to be given to the faithful ? what evolution took place in this regard during the 13th century, of from one diocese to another ?
La prédication dans les universités méridionales
Authors: Verger Jacques 
Published: December 2022

Preaching in South France Universities.
Preaching played a certain role in South France universities, but not as great as in Paris. Masters and students listened to the sermons preached during Sunday and feast masses, usually by Friars (mainly the Dominicans in Toulouse and the Franciscans in Montpellier and Avignon). In monastic colleges too, preaching had a certain importance, being considered as a part of young monks education. A detailed study of ms. 329, Toulouse, Bibl. mun. (ca. 1300-30, a collection of about forty mendicant, mainly franciscan, sermons, of which nine at least have been preached to students) shows that the rather abstract style of these sermons fits well with the intellectual level of university men but their insistence upon morals and their christocentric spirituality obviously derived from the Franciscan tradition.
Les élites urbaines et la mémoire des morts
Authors: Bastard-Fournié Michelle , Peytavie Charles 
Published: December 2022

Urban dites and remembrance of the Dead.
In Languedoc, at the end of Middle Ages, the consuls in charge of towns government were as well responsible for the salvation of souls. Their role was as important as the one devoted to obituary priests, specialist of prayers for the dead. Examples stated it clearly in Rodez and Limoux. In those towns, urban elites managed the confraternity of Purgatory Basin, they helped to build. They were in charge of the common good. In Limoux, town magistrates took a very important part to the religious life of the parish. They watched out the respect of funeral rituals to ensure salvation of the whole urban community.
Sépulture des enfants et patria potestas. Un procès devant l’officialité d’Albi en 1335
Authors: Biget Jean-Louis 
Published: December 2022

Children Burial and patria potestas. A case judged by the official of Albi in 1335.
In 1335 a litigation opposed the blackfriars from Albi to the collegiate Church of St-Salvi, concerning the sepulture of young minor children. It was a traditionnal case of conflictual interests between parochial clergy and mendicant orders. The depositions of twenty one witnesses on the jacobine side were preserved. The litigation began very early in the century and knew many developments since 1310. According to the witnesses testimonies, fathers of the family in Albi had the choice to bury their dead children outside their parish since 1285 at least.
Observed openly and without any contradiction, this way became a custom. Statements gave information on ritual of the death : election and place for the sepulture, funeral procession, the worshipping the young children. This conflicts underlined that the end of heresy in Albi met the return to the orthodoxy of heretical families belonging to the local oligarchy. Their dead young children were buried at the Blackfriars’, Grey friars’ and Whitefriars’ Houses.
Les monuments funéraires des deux maisons d’Anjou, Naples et Provence
Authors: Mérindol Christian de 
Published: December 2022

Funeral tombs of the two houses of Anjou, Naples and Provence.
A genealogy of princes could be figured out of effigies or according to heraldry. The choice of those excluded from it was significant. Closed genealogies gave priority to ancestry, open genealogies to the descendants. The first house of Anjou-Naples favorized the descendants. Members of the family were buried in dynastical sanctuaries, first the cathedral, then Santa Chiara and San Lorenzo and specific fondations. The second House of Anjou built its sepultures in cathedrals located in the capitals of its possessions. The first house of Anjou made a model of monument with ex-voto dedicated to its descendants. Relations with Capetians were claimed by heraldry. Tino Da Camaino designed the family model of tomb for Mary of Hungary. Members of the family as well as members of the dynasty are present on it. The second house of Anjou claimed its filiation to the first one by adopting the model of sepultures and worshipping the same saints.
L’Évangile dans l’enseignement des écoles méridionales
Authors: Verger Jacques 
Published: December 2022

The Teaching of the Gospel in South France Schools.
Neither the cathedral schools nor the universities (where faculties of theology were founded very late) were able to offer a proper teaching of the Gospel. Therefore, in South France, in the XIIIth and XIVth centuries, the mendicant studia got an almost monopoly of this kind of strudies. One could find there regular exegetical teaching (studia Biblie) and good libraries in which half the books were Biblical, exegetical or liturgical texts. Nevertheless, it is not possible to mention any great exegete amoung the Southern Friars of this period and the Gospel commentaries which survived here (ca. 25) do not display any particular originality.
L’évangélisme des laïcs dans le Midi
Authors: Lobrichon Guy 
Published: December 2022

Lay people Evangelism.
Should we talk about lay people evangelism for the Xllth-XIIIth centuries whereas archives showed a clear apostolical impregnation ?
We had better to talk of an imitation of the Apostles rather than Evangelism for the High Middle Age period.
Evangelism penetrated lay people religious worries during the Xllth century thanks to the new teaching methods developed by wise clerics.
English manuscripts of the period demonstrated the efficiency of such instruments destinated to a literate elite already familiar with the Holy Sciptures.
La formation des troubadours, hommes de savoir
Authors: Brunel-Lobrichon Geneviève 
Published: December 2022

Brunel-Lobrichon (Geneviève), La formation des troubadours, hommes de savoir.
Les troubadours sont porteurs d’un savoir (saber), celui de bien trobar et cantar. Ce saber repose avant tout sur la mémoire et se diffuse oralement. Il s’acquiert sans doute auprès des troubadours plus anciens et dans les cours, mais il a pour fond une culture latine et musicale apprise des clercs. Il fait delà fin’amor une voie de connaissance et de perfection et comporte également une thématique religieuse très large. C’est après 1209, surtout, que s’exprime l’anticléricalisme des troubadours qui n’est pas exclusif d’une prière libre, belle et orthodoxe, composée dans un exil intérieur.
Les «classiques» dans les bibliothèques monastiques de la France méridionale d’après les inventaires médiévaux
Authors: Lemaitre Jean-Loup 
Published: December 2022

Lemaître (Jean-Loup), The classics in monastic libraries in the South of France according to medieval inventories.
What part did the classics play in monastic libraries in the langue d’oc regions during the Middle Ages ? Extant manuscripts are very scarce and do not enable us to answer this question, because most of them come from abroad. That is why we must resort to medieval inventories. Of the seventeen extant inventories, only fourteen are usable - totalling 1,547 articles - and they acquaint us with forty-seven authors present in ten monastic or canonical libraries. Four libraries stand out from the rest : those of Saint-Pons-de-Thomières, Saint-Martial-de-Limoges, Aureil and an abbey that was no doubt in the Limousin region, but which has not been precisely located. The more widespread texts are the ones that form the basis of teaching grammar. The importance of fables for the canons of Aureil and of historians for the monks of Saint-Martial-de-Limoges is noteworthy. Greek authors are scarce and appear in Latin translations. The presence of classics, which are nevertheless less numerous than in the abbeys of Northern France, is probably linked with the existence of schools within these monasteries.
Bertand Boysset et la science
Authors: Gautier Dalché Patrick 
Published: December 2022

Gautier Dalché (Patrick), Bertrand Boysset et la science.
Bertrand Boysset (✝ 1415), bourgeois d’Arles et arpenteur, a laissé une œuvre qui témoigne à la fois de ses intérêts culturels variés et de sa réflexion sur sa pratique. Il est notamment l’auteur d’un traité d’arpentage et d’un traité de bornage, conservés dans un manuscrit autographe accompagné de dessins. Il est parfois encore considéré comme un empirique obtus, éloigné de la science universitaire, occupant ses loisirs à des délassements intellectuels sans conséquence. Un examen de son œuvre montre plutôt une volonté de fonder l’art de l’arpentage, non seulement en le plaçant sous la caution de personnages prestigieux, mythologiques ou historiques, mais encore en analysant sa nature à la lueur des autres sciences. Boysset fonde ainsi une véritable épistémologie d’une discipline technique, dans le souci de rehausser son statut à l’égal de la science. Au delà, l’œuvre de Boysset procure un rare témoignage sur la culture d’un laïc de la fin du Moyen Age engagé dans des activités généralement mal connues. En appendice, on donne la traduction en provençal, due probablement à Boysset lui-même, de deux chapitres astronomiques du Livre dou Tresor de Brunet Latin.
Mort et salut des troubadours. Le Breviari d’Amor de Matfre Ermengau
Authors: Fasseur Valérie 
Published: December 2022

Galent-Fasseur (Valérie), The death and salvation of the troubadours. Matfre Ermengau’s Breviari d’Amor.
At the end of the thirteenth century, Provençal poetry was dying. Matfre Ermengau’s Bréviaire d’amour struggled against this decline. His work is divided into two separate parts. First a vast summa broadens the concept of love to make it into the general principle of Creation ; the readers conversion starts by the conversion of ethical stakes and the forms of the poetic word, which Matfre freed from their secular framework. This process reaches its culmination in the “Perilhos tractat d’amor de donas”, which defends first women, then Love, and uses the authority of over two hundred and sixty quotations from the troubadours. While the love of men and women is legitimised by marriage, a guarantee of the perpetuation of the human race, Provençal poetry, revitalised by the activity of reading, is open to the infinite field of interpretation. It is in this way that Matfre rescued the tradition of the troubadours.
L’Église et la poésie : les débuts du Consistori del Gai Saber
Authors: Passerat Georges 
Published: December 2022

Passerai (Georges), The Church and poetry : the early stages of the Consistori del Gai Saber.
The Consistori del Gai Saber was founded in Toulouse in 1323. The first “Mainteneurs” gave Guilhem Molinier the responsibility of drawing up the regulations of this academy, which established itself as a real university and conferred the title of “Docteur en Gaie Science”. The first chancellor wrote several versions of the Leys d’Amors, which are both a treatise on grammar and a code of moral standards. The study of theological works, in verse and prose, that accompany this long poetic treatise, reveals the rich philosophical and theological culture of the jurist from Toulouse. He is also the author of beautiful religious pieces, among which is a versified adaptation of Pierre-Jean Olieu’s Cavalier armat. Written in a context close to the spiritual Franciscan background, to which the troubadour Raimon de Comet also belonged, this work of poetry is reminiscent of Matfre Ermengaud’s Breviari d’Amor. At the beginning of the fourteenth century, the Church favoured the laity’s theological writings, which is particularly to the honour of Provençal literary writings at the end of the Middle Ages, and invites us to abolish the description of « declining literature » that is too often used to evoke that period.
Les frères Prêcheurs de la province de Provence
Authors: Paul Jacques 
Published: December 2022

The Friar Preachers of the Province of Provence.
The presentation of the Dominican Province of Provence brings to the fore its original situation in the Order of Preachers. Such an inquiry is made possible by the comparison of the monitions from the Provincial Chapters in Provence, those from the Roman Province and the acts from the General Chapters. The comparison of the orders given to the friars to urge them not to mingle with worldly matters and to increase their knowledge allows one to conclude that the Province of Provence was characterized by an on-going alert watchfulness in order to avoid any kind of defaming and scandal. The Province often took innovative decisions in educational matters that illustrate an intense programme to train its friars.
Les Dominicains méridionaux et la théologie (XIIIe-XVe siècle)
Authors: Morard Martin 
Published: December 2022

Southern Dominicans and Theology (13th-15th Centuries).
Going through « Scriptores Ordinis Praedicatorum Medii Aevii » (1970-1993) allows to make an inventory of some two hundred and fifty-nine writings ascribed to seventy-three authors from the Dominican provinces from the South of France for the period 1221-1500. The production of these works, 55 % of them dealing with theological matters, continued at the same pace as the rest of the Order during the 13th century, then it rose during the first half of the 14th century, diminished later on and eventually died out around the middle of the 15th century. The new activity that writing represented was only a secondary feature of the theological work of the Southern French Dominicans. This is revealed by the contrast between their written production and the importance given in institutional documents to studying. This situation, however, was not characteristic of an attitude towards theology specific to the South of France.
In the 13th century, it was due to the lack of incentives that could be found in universities. The substantial rise of the written production in the 14th century seems to ensue from the influence of the Popes in Avignon, who promoted the creation and distribution of written works.
Endemic plagues, the Hundred Years War, the end of the Great Schism and reforms within the Dominican Order itself then monopolized the friars’ intellectual forces to such an extent that it ruined any further writing project for a long time.
Humbert de Romans et la prédication
Authors: Carozzi Claude 
Published: December 2022

Humbert of Romans and preaching.
Humbert of Roman’s De EruditionePraedicatorum is not an Ars Praedicandi but a wording to be used in the Order of Preachers itself, as well as a sequel to Instructiones de Officiis Ordinis. It deals with the act of preaching and intends to describe its functioning as well as its advantages and drawbacks. Then it goes on praising the Preachers’ superiority over every other ministry in the Church and considers them
Les Dominicains et la Papauté d’Avignon
Authors: Guillemain Bernard 
Published: December 2022

Dominicans and the Papacy of Avignon.
The Order of Friar Preachers was basically loyal to the Popes during their settlement in Avignon. The Master of the Sacred Palace -i.e. the official theologian- was provided by the Order, which was moreover honoured by the canonization of St Thomas Aquinas, had representatives in the Sacred College of Cardinals and was encouraged to continue its missionary action in Asia, then dominated by the Mongolians. The Order nevertheless avoided to vindicate John XXII’ s views on beatific vision and managed to go through the reform that Benedict XII wanted to impose. The Cardinals from the Order never played a prevailing role. Master Eckart’ s spiritual experiments were suspected or ignored, so were those of the German Mystics. The existence of the Order was not characterised by an active presence at the Curia.
Les bibliothèques dominicaines du Midi
Authors: Verger Jacques 
Published: December 2022

Dominican Libraries in the South of France.
Preachers from the South of France used books to serve particular religious ends : studying, enlightenment, liturgy and preaching. Unfortunately, the documents are scattered and scarce and thus prevent a thorough knowledge of Dominican libraries, except for some monasteries where substantial collections still remain, especially in Toulouse and Avignon. It is clear that these libraries were kept alive for they kept on growing during the 14th and 15th centuries. Their contents are somewhat classical. A Southern touch can be seen, particularly in Toulouse, where the Jacobinic monastery holds the works of many Southern French writers.
L’historiographie des Dominicains du Midi : une mémoire originale ?
Authors: Reltgen-Tallon Anne 
Published: December 2022

Historiography of the Dominicans from the South of France : An Original Memory ?
Languedoc, the birthplace of the Dominican Order, was also the place where its memory was developed : its first official history, written by Master General Jordan of Saxony, relies mainly on the memory of the friars from the South of France to record the origins of the order. Yet, a discrepancy seems to have appeared progressively between the way Jordan of Saxony and his successors ran the Order, turning it into a more scholarly institution, and the Preachers in Languedoc, most of whom still regarded their mission as consisting chiefly in repressing heresies. Therefore, from the 1250’s onwards, the Southern Dominicans’ historical writings tend to erase any break in the history of the Order so as to reassert the continuity between St Dominic’s preaching at the beginning of the century -in Languedoc among the Cathars- and his successors’ main activity in that region, that is : Inquisition.
L’historiographie de saint Dominique en pays toulousain, de Rechac à Touron (1640-1740)
Authors: Montagnes Bernard 
Published: December 2022

Historiography of St Dominic in the Region of Toulouse, from Rechac to Touron (1640-1740).
Cambefort and Rechac, who were largely dependent upon each other, belonged to a generation which accepted tradition as a whole. The following generation, embodied by Souèges and Percin, distanced itself from it. Baillet and Echard were more critical towards tradition, as especially Cuypers, a Bollandist, and Antoine Touron.
The analysis of the works of those historians allows to grasp the development of the legend around St Dominic, which owes a great deal to Alain de la Roche.
In the region, the second half of the 17th century marks a climax with the building of several memorials in Fanjeaux and its surroundings. Inspired by fervour, the most cutting authors do not question the most sacred traditions that were the miracle of the fire, the preaching of the rosary to the inhabitants of Toulouse or the presence of the founder of their Order at the Battle of Muret.