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Le but de cette étude est de mettre en lumière et de présenter, à travers quelques exemples, les processus par lesquels les royaumes slaves des Balkans obtinrent de Constantinople l’autonomie de leur Église respective durant les XIIIe et XIVe siècles, de même que les multiples intérêts politiques qui les amenèrent à considérer cette concession comme l’obtention d’une autocéphalie parfaite. The purpose of this study is to highlight and present, through some examples, how the Slavonic kingdoms of the Balkans obtained autonomy for their Churches from Constantinople during the 13th and 14th centuries, as well as the multiple political interests that led them to consider this concession as the achievement of perfect autocephaly.

Alexios I Komnenos, one of the greatest Byzantine emperors, was forced to carry out military and fiscal reforms. As a result, state taxes were notably raised; the powers of tax officials (praktors) were enhanced; and cases of confiscating Church land and other real estate appeared. These general tendencies during Alexios I’s reign are fully confirmed by the data laid out in several letters that Theophylact, the Archbishop of Ohrid, wrote. We learn from them, among other things, that a paroikos (peasant) named Lazarus launched a dispute before the emperor himself, accusing the archbishop of setting fire to his property and then of expelling him from the village. Theophylact was also accused of generating excessive income and possessing a costly estate, as well as of usurping a village near Ohrid. Over the course of the long-standing legal case, by sending letters to influential state officials, he tried to diminish and rebut the accusations. In his defence, he pointed out that attempts were being made to spread hostility against him both among the residents of Ohrid and across Macedonia. Also, he complained that state taxes were raised enormously. Although at a first glance it appears unusual that an archbishop should become entangled in a serious and prolonged dispute with a paroikos, the situation becomes clearer on learning that Lazarus’s grudge was in fact spurred and fully taken advantage of by the state’s tax officials. Through the case of Lazarus, who was used as their mouthpiece, they, in fact, undermined the ownership and immunity rights and privileges of the Archbishopric. All of that worked in favour of raising the income of the state at the expense of that of the Church. In other words, it appears that through the said dispute some sort of “interventionism” in favour of the state and at the Church’s expense was at work.

The Ecclesiastical Province of Cambrai offers a highly interesting test case for both the field of borderlands studies and transregional history: since its erection in 1559 at the southern border of the Habsburg Low Countries, it hosted Catholic refugees from different regional backgrounds, such as the British Isles, France and the insurgent provinces of the Low Countries. This contribution argues that (1) the frontier position of the Ecclesiastical Province of Cambrai led to (2) systematic encounters between Catholic exiles of diverse regional provenances. Rather than solely seeking to establish segregated exile communities, as argued in older nationalist historiographies, (3) these refugees interacted with their host society, and inscribed themselves in pre-existing patterns of cross-border mobility with France. As such, the Cambrai borderlands came to constitute a transregional node within the Catholic Reformation of the early modern era. De kerkprovincie Kamerijk is een interessante gevalstudie voor zowel borderlands studies als transregionale geschiedenis. Sinds haar oprichting in 1559 aan de zuidelijke grens van de Habsburgse Nederlanden, werd de kerkprovincie een toevluchtsoord voor katholieke vluchtelingen van verschillende regionale herkomst, zoals de Britse eilanden, Frankrijk en de opstandige provincies in de Nederlanden. Dit artikel betoogt dat de (1) ligging van de kerkprovincie aan de Frans-Habsburgs Nederlandse grens (2) leidde tot systematische ontmoetingen tussen katholieke ballingen met een diverse regionale achtergronden. Eerder dan puur te streven naar het creëren van gesegregeerde ballingengemeenschappen, zoals oudere nationalistisch-geïnspireerde historiografie betoogde, (3) werden deze vluchtelingen door hun nieuwe host society sterk beïnvloed. Zo gingen ze onder meer gebruik maken van de bestaande patronen van grensoverschrijdende uitwisseling met Frankrijk. Hierdoor werden de borderlands van de kerkprovincie Kamerijk een transregionaal knooppunt in de katholieke hervorming van de vroegmoderne periode.

У раду се обрађује однос цркве и државе на простору српских земаља у периоду од ΧΙ до XIII века. Термин црква односи се на канонски и историјски утемељене црквене организације и на канонски непризнате јеретичке покрете и заједнице. Под термином држава подразумева се сваки облик државне власти (непосредне и посредне) која је у датом хронолошком оквиру деловала на простору српских земаља (Србије, Дукље, Травуније, Захумља и Босне). Хронолошки је рад ограничен на период од ΧΙ до ΧΙΙΙ века, али су неки историјски процеси имали корене у претходним епохама, те се у раду пажња посвећује, у мери у којој је то неопходно, и њима. Кроз истраживање односа цркве и државе на простору српских земаља циљ је да се дође до одговара на питања као што је време настанка појединих римокатоличких архиепископија – Дубровачке и Барске, да се испита утицај православних, византијских цркава (Драчке митрополије и Охридске архиепископије) на реченом подручју, прецизира време настанака Српске архиепископије, прикаже њена организација и развој, затим да се утврди време јављања, ширења, начин деловања и устројства јереси (богумилске и патаренске), посматрајући све то у контексту политичких збивања која су пратила сваки од ових процеса. The dissertation analyzes the relationship between church and state in the Serbian lands between the 11th and 13th centuries. The term church refers to the canonically and historically rooted church organizations as well as to the unrecognized heretical movements and communities. The term state means any form of temporal authority (direct and indirect), which was operating on the territory of Serbian lands (Serbia, Dioclea, Travunia, Zachulmia and Bosnia) in the given chronological framework. Chronologically, the work is limited to the period from the 11th to the 13th century, but some historical processes had their roots in earlier epochs, and that is why they were also given some necessary attention in the work. By exploring the relationship between church and state in the Serbian lands, the goal is to get to the answers to questions such as the time of the establishment of certain Roman Catholic archdioceses – that of Ragusa and of Antivari, to examine the influence of the Orthodox, Byzantine churches (the Metropolitanate of Dyrrhachium and the Archbishopric of Ohrid) in the said area, to determine more precisely the time of the emergence of the Serbian Archbishopric, to present its organization and development, and then to determine the time of occurrence, spread, way of action and organization of heresy (Bogomil and Patarin), observing all of that through the context of the political events that accompanied each of these processes.

Submitted by Suelen Reis (suziy.ellen@gmail.com) on 2013-04-22T19:20:28Z No. of bitstreams: 1 Dissertacao Patricia Senaseg.pdf: 4014065 bytes, checksum: e98845b67051eb5174a4b76dcc111e02 (MD5) Approved for entry into archive by Rodrigo Meirelles(rodrigomei@ufba.br) on 2013-05-11T17:13:21Z (GMT) No. of bitstreams: 1 Dissertacao Patricia Senaseg.pdf: 4014065 bytes, checksum: e98845b67051eb5174a4b76dcc111e02 (MD5) Made available in DSpace on 2013-05-11T17:13:21Z (GMT). No. of bitstreams: 1 Dissertacao Patricia Senaseg.pdf: 4014065 bytes, checksum: e98845b67051eb5174a4b76dcc111e02 (MD5) Previous issue date: 2005 Em sintonia com o processo de Restauração Católica que mobilizou o episcopado nacional na primeira metade do século XX, o Arcebispo da Bahia D. Augusto Álvaro da Silva (1925-1968) buscou empreender reformas nas associações seculares com intuito de submetêlas ao controle eclesiástico nos seus aspectos temporais e religiosos. A reforma do Recolhimento do Senhor Bom Jesus dos Perdões configurou um exemplo singular de intervenção. Em visita ao recolhimento na Semana Santa do ano de 1936, D. Augusto destituiu a Madre Regente, transferindo a direção do Educandário do Sagrado Coração de Jesus, que funcionava anexo ao Recolhimento, para a Congregação de Nossa Senhora dos Humildes. Recusando-se a acatar a sua demissão, irmã Maria José deu origem a um processo judicial que transcorreu por alguns anos nas justiças estadual e federal. Ao nos debruçarmos sobre este episódio, buscamos compreendê-lo imerso em uma conjuntura de transformações políticas, religiosas e sociais, na qual se procurava redefinir os limites da ação pastoral no que dizia respeito aos assuntos temporais e espirituais. Salvador

Submitted by Suelen Reis (suziy.ellen@gmail.com) on 2013-04-22T19:20:28Z No. of bitstreams: 1 Dissertacao Patricia Senaseg.pdf: 4014065 bytes, checksum: e98845b67051eb5174a4b76dcc111e02 (MD5) Approved for entry into archive by Rodrigo Meirelles(rodrigomei@ufba.br) on 2013-05-11T17:13:21Z (GMT) No. of bitstreams: 1 Dissertacao Patricia Senaseg.pdf: 4014065 bytes, checksum: e98845b67051eb5174a4b76dcc111e02 (MD5) Made available in DSpace on 2013-05-11T17:13:21Z (GMT). No. of bitstreams: 1 Dissertacao Patricia Senaseg.pdf: 4014065 bytes, checksum: e98845b67051eb5174a4b76dcc111e02 (MD5) Previous issue date: 2005 Em sintonia com o processo de Restauração Católica que mobilizou o episcopado nacional na primeira metade do século XX, o Arcebispo da Bahia D. Augusto Álvaro da Silva (1925-1968) buscou empreender reformas nas associações seculares com intuito de submetêlas ao controle eclesiástico nos seus aspectos temporais e religiosos. A reforma do Recolhimento do Senhor Bom Jesus dos Perdões configurou um exemplo singular de intervenção. Em visita ao recolhimento na Semana Santa do ano de 1936, D. Augusto destituiu a Madre Regente, transferindo a direção do Educandário do Sagrado Coração de Jesus, que funcionava anexo ao Recolhimento, para a Congregação de Nossa Senhora dos Humildes. Recusando-se a acatar a sua demissão, irmã Maria José deu origem a um processo judicial que transcorreu por alguns anos nas justiças estadual e federal. Ao nos debruçarmos sobre este episódio, buscamos compreendê-lo imerso em uma conjuntura de transformações políticas, religiosas e sociais, na qual se procurava redefinir os limites da ação pastoral no que dizia respeito aos assuntos temporais e espirituais. Salvador