"Quitter le milieu" Une étude sociologique des processus de désaffiliation religieuse du milieu évangélique suisse

La thématique des désaffiliations religieuses du milieu évangélique est le parent pauvre des études faites jusqu'à ce jour sur ce courant religieux. En effet, l'accent est généralement mis sur son développement en termes d'affiliation faisant alors l'impasse sur les pertes qu'il connaît pourtant. De plus, la question des désaffiliations religieuses est un angle d'approche sociologique particulièrement fécond pour étudier les groupes religieux en permettant, entre autres, de cerner plus en profondeur leur identité, les mécanismes qui favorisent leur pérennisation, mais aussi leur rapport à la société environnante. Dans ce travail, qui s'inscrit en sociologie des religions et qui puise autant dans la littérature sur les désaffiliations religieuses que dans celle des désengagements militants, l'analyse s'est focalisée sur les processus de désengagement au niveau microsociologique : quels sont les motifs qui président les désaffiliations, comment se déroulent ces dernières, quels effets ont-elles sur l'individu en termes identitaires et comment sont-elles perçues par ceux qui restent ? Ces principales questions ont permis de (re] questionner des éléments constitutifs de l'engagement évangélique : les processus de socialisation ; la structuration des liens intragroupe développés par le milieu et son rapport à l'extérieur ; son système normatif; son système de représentation du monde et la démarche religieuse qu'il valorise, qui sont autant d'aspects qui jouent un rôle dans les processus de désaffiliation. Plus précisément, ces éléments agissent en tant que mécanismes de rétention tant sociaux que psychologiques compliquant ainsi le désengagement. Cette thèse s'est construite sur dix-sept entretiens semi directifs menés auprès de personnes ayant grandi pour la plupart dans une famille évangélique et qui ont décidé, un jour, de ne plus fréquenter ce milieu religieux. Pour élargir la perspective analytique et pour permettre de comprendre et d'expliquer les processus de désaffiliation en lien avec le groupe quitté, un ensemble de septante-huit entretiens semi directifs et de mille cent questionnaires standardisés de membres d'Eglises évangéliques a été mobilisé. Partant des logiques du désengagement, cette thèse affine les connaissances actuelles sur l'évangélisme dans le contexte de la modernité, grâce à l'éclairage inédit qu'elle lui donne. Elle développe également le champ des connaissances sur les désaffiliations religieuses en lui fournissant un nouvel exemple de cas tout en lui offrant une autre façon de théoriser les sorties de groupes religieux qui valorisent un engagement de type militant. - Religious disaffiliations from the evangelical milieu have not yet been investigated. Indeed, former studies have usually focused on the development of the milieu by looking at conversions. However, it appears that the study of the disaffiliation processes may not only give results on the reasons and experiences of those disaffiliating, but also shed light on the attributes and the development of the evangelical milieu itself. The main goal of this thesis was to fill this gap in the literature. From a microsociological approach, this thesis sought to answer the following central question : Why, how and with what effects do individuals leave the evangelical milieu and how is this phenomenon perceived, interpreted and managed by the individuals who leave the evangelical community and by the members of the evangelical milieu? These questions enabled me to investigate the functioning of the evangelical milieu : its processes of socialization ; internal and external relationships ; normative system ; belief system or its religious engagement. This set of aspects can influence and complicate the processes of disaffiliation. The analysis of religious disaffiliation was based on seventeen qualitative interviews with former members of evangelical chrurches who decided, one day, not to attend an evangelical church anymore and who question more or less strongly the « system of evangelical thought ». Seventy-eight qualitative interviews with members of evangelical free churches and a representative survey with members of evangelical free churches (N = 1100] completed the analysis and inserted the individual disengagement in the « milieu's logics ». This thesis complements and enriches the literature on evangelism as well as on religious disaffiliation in general.

Latin 15146

Contient : Lucain, et Héroïdes d'Ovide ; Liber s. Augustini de XII abusivis (233) ; S. Basilii ammonitio (237) ; Isidori synonima (253) ; Gennadii ecclesiasticum dogma (285) ; Confessio Berengarii (296v) ; Sermo b. Augustini de penitentia (297) ; Epistola Petri Damiani ad Alexandrum II (299) ; Sermo s. Augustini de sacramento altaris (303v)

Vies de saints.

Albanus. (164v). — Alexius (160). — Andreas (178v). — Anianus (166). — Antoninus de Sanctoninus (42v). — Apollinaris (14v). — Aurea (12). — Avitus (176). — Benignus (98). — Britius (155v). — Caesarius (102). — Calixtus papa (52v). — Cecilia (168v). — Clemens (172). — Corpus Domini (4). — Crispinus et Cr. (86). — Demetrius (24v). — Dionysius (29v). — Domninus (29). — Eustachius (108). — Fides (22). — Gendulfus (157). — Geraldus (47v). — Longinus (76). — Lucanus (93). — Lucas (53). — Maglorius (57). — Marcellus ep. (99v). — Mariae conceptio (1). — Martinus (121v). — Martinus abbas (77v). — Maturinus (104). — Maximinus (181). — Mennas (119v). — Nicolaus (186v). — Nicasius (43v). — Paulinus Trever. (84v). — Pelagia (25). — Quatuor coronati (116). — Quintinus (94v). — Saturninus (178). — Sergius et Bachus (17). — Severinus Trever. (55v). — Symon et Judas (88). — Theodorus, presb. et m. (113v). — Victor m. (162v).

S. Ambroise, sur le psaume 118.

Au commt on a ajouté des vers sur Jonas, etc.

Tree line shifts in the Swiss Alps: Climate change or land abandonment?

Questions: Did the forest area in the Swiss Alps increase between 1985 and 1997? Does the forest expansion near the tree line represent an invasion into abandoned grasslands (ingrowth) or a true upward shift of the local tree line? What land cover / land use classes did primarily regenerate to forest, and what forest structural types did primarily regenerate? And, what are possible drivers of forest regeneration in the tree line ecotone, climate and/or land use change? Location: Swiss Alps. Methods: Forest expansion was quantified using data from the repeated Swiss land use statistics GEOSTAT. A moving window algorithm was developed to distinguish between forest ingrowth and upward shift. To test a possible climate change influence, the resulting upward shifts were compared to a potential regional tree line. Results: A significant increase of forest cover was found between 1650 to and 2450 m. Above 1650 m, 10% of the new forest areas were identified as true upward shifts whereas 90% represented ingrowth, and we identified both land use and climate change as likely drivers. Most upward shift activities were found to occur within a band of 300 m below the potential regional tree line, indicating land use as the most likely driver. Only 4% of the upward shifts were identified to rise above the potential regional tree line, thus indicating climate change. Conclusions: Land abandonment was the most dominant driver for the establishment of new forest areas, even at the tree line ecotone. However, a small fraction of upwards shift can be attributed to the recent climate warming, a fraction that is likely to increase further if climate continues to warm, and with a longer time-span between warming and measurement of forest cover.

City of Olin, June 30, 2002 & December 31, 2002

City Audit Report

β-Glucan Antigenemia Anticipates Diagnosis of Blood Culture-Negative Intraabdominal Candidiasis.

Rationale: Life-threatening intraabdominal candidiasis (IAC) occurs in 30 to 40% of high-risk surgical intensive care unit (ICU) patients. Although early IAC diagnosis is crucial, blood cultures are negative, and the role of Candida score/colonization indexes is not established. Objectives: The aim of this prospective Fungal Infection Network of Switzerland (FUNGINOS) cohort study was to assess accuracy of 1,3-β-d-glucan (BG) antigenemia for diagnosis of IAC. Methods: Four hundred thirty-four consecutive adults with abdominal surgery or acute pancreatitis and ICU stay 72 hours or longer were screened: 89 (20.5%) at high risk for IAC were studied (68 recurrent gastrointestinal tract perforation, 21 acute necrotizing pancreatitis). Diagnostic accuracy of serum BG (Fungitell), Candida score, and colonization indexes was compared. Measurements and Main Results: Fifty-eight of 89 (65%) patients were colonized by Candida; 29 of 89 (33%) presented IAC (27 of 29 with negative blood cultures). Nine hundred twenty-one sera were analyzed (9/patient): median BG was 253 pg/ml (46-9,557) in IAC versus 99 pg/ml (8-440) in colonization (P < 0.01). Sensitivity and specificity of two consecutive BG measurements greater than or equal to 80 pg/ml were 65 and 78%, respectively. In recurrent gastrointestinal tract perforation it was 75 and 77% versus 90 and 38% (Candida score ≥ 3), 79 and 34% (colonization index ≥ 0.5), and 54 and 63% (corrected colonization index ≥ 0.4), respectively. BG positivity anticipated IAC diagnosis (5 d) and antifungal therapy (6 d). Severe sepsis/septic shock and death occurred in 10 of 11 (91%) and 4 of 11 (36%) patients with BG 400 pg/ml or more versus 5 of 18 (28%, P = 0.002) and 1 of 18 (6%, P = 0.05) with BG measurement less than 400 pg/ml. β-Glucan decreased in IAC responding to therapy and increased in nonresponse. Conclusions: BG antigenemia is superior to Candida score and colonization indexes and anticipates diagnosis of blood culture-negative IAC. This proof-of-concept observation in strictly selected high-risk surgical ICU patients deserves investigation of BG-driven preemptive therapy.

Vitae sanctorum.

Abdo et Sennes (262-263v) ; Acisclus et Victoria (163-165) ; Adrianus (72v-77) ; Affra (45v) ; Amancius (122-125v) ; Andochius (90v-92v) ; Andreas (186-194v) ; Antoninus (68v-70v, 221v) ; Apollinaris (1bis-1bis v); Audardus (254-259) ; Augustinus (231-232v) ; Bartholomeus (55v-59v) ; Bricius Turonensis (162v-163) ; Caprasius (107-108) ; Caprasius et Fides (218-219v) ; Cassianus (48v) ; Cecilia (168v-174v) ; Christina (12-16v) ; Christoforus (22-24) ; Ciricus et Julita (2v-6, 260v-262) ; Cirillus (2-2v) ; Ciprianus (47v-48v) ; Claudius, Asterius, Neo (54v-55v) ; Clemens (174v-176) ; Cosmas et Damianus (97v-98v) ; Crisantus et Daria (179-182v) ; Crucis exaltatio (83-84) ; Cucufas (24-25) ; Dalmacius Rutenae urbis (131-132v) ; Desiderius Caturcensis (207v-217v) ; Dionisius (105-106v) ; Donatus (263v-265v) ; Eleazarus (38-38v) ; Eptadius (59v-61v) ; Eufemia (84-86) ; Eugenia (78-83) ; Eulalia (195v-199) ; Eustachius (125v-129v) ; Fabius (34v-36v) ; Fausta (52-53v) ; Faustus, Januarius et Marcialis (106v-107) ; Felix (36v-38) ; Felix Nolensis ep. (25-27) ; Filibertus (227v-231) ; Genesius Arelatensis (61v-62v) ; Germanus Autissiodorensis (33-34) ; Gervasius et Protasius (259v-260v) ; Gregorius papa (222-224v) ; Grisogonus (176v-178) ; Jacobus major (20v-21v) ; Jeronimus (100-102) ; Johannis Baptistae decollatio (66v-68v) ; Johannes et Paulus (227-227v) ; Julia (11-12) ; Julianus (64-64v) ; Julianus, auct. Gregorio Turonense (265v-272) ; Julius (178-178v) ; Justa et Rufina (6v-7) ; Justina et Ciprianus (92v-97v) ; Justus et Pastor (44v-45) ; Laurianus (167v-168v) ; Leochadia (195-195v) ; Leodegarius (102-104v) ; Licerius (62v-64) ; Longinus (195) ; Lucia (199-200v) ; Machabei (34-34v) ; Mammes (45v-47v) ; Marcellinus et Petrus (259-259v) ; Marcellus (114) ; Marcellus Cavalonis (219v-220) ; Marcellus Kavilonensis (1v-1bis) ; Marcus (224v-225) ; Marciana (129v-131) ; Marcianus (206-206v) ; Margarita (7-11) ; Mariae assumptio (48v-51) ; Martinus, auct. Sulpicio Severo (133-160v) ; Matheus (86-89) ; Mauricius (89-90v) ; Mauricius, Exuperius, Candidus, Innocentius, Victor cum sociis eorum (272-272v) ; Maurinus (245-247v) ; Maximus (241-244v) ; Medardus (225-227) ; Mennas (160v-162v) ; Michael (98v-100) ; Mimius (39v-40) ; Nazarius et Celsus (27-31v) ; Omnes Sancti (118v-122) ; Pantaleo (31v-32v) ; Petri cathedra (220-221v, 249-250) ; Petrus, ep. Alexandriae (248-249) ; Procopius (39-39v) ; Quintinus (114-118v) ; Regina (70v-72v) ; Reparata (104v-105) ; Romanus (165-167) ; Sabina (64v-66v) ; Salvius (77-78) ; Saturninus et Sisinnius (178v) ; Saturninus Tolosanensis (182v-185v, 232v-239) ; Segolena (16v-20v) ; Servandus et Germanus (108-109) ; Sixtus, Laurentius et Ypolitus (40-44v); Symo et Judas (109-112v) ; Symphorianus (53v-54v) ; Teodota (38v-39) ; Terencianus (239-241) ; Theodardus Narbonensis (250-254) ; Thomas (200v-206) ; Valerianus (206v-207) ; Vamnes (51-52) ; Vincentius et Savina (112v-114). Le f. 220v contient un catalogue ancien de la bibliothèque de Moissac.

M. Tullius Cicero, De inventione (2-49). - Marius Victorinus, Commentarium in Ciceronis de inventione (fin lacunaire) (49-128v).

Ce ms. a appartenu à Antoine Loisel (signature au f. 2), avocat et grand-père de Claude Joly, chantre de Notre-Dame qui légua les mss. dont il avait hérité de son grand-père au chapitre de Notre-Dame de Paris en 1680. Notre-Dame.