Dissertations / Theses: 'Christianism'

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Bélanger, Steeve. "La construction de discours d’appartenance identitaire dans la littérature judéenne et chrétienne aux Ier et IIe siècles." Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5043/document.

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S’inscrivant dans un courant majeur de la recherche historique et de la réflexion épistémologique actuelles sur l’étude des phénomènes de construction identitaire dans l’Antiquité, notre recherche s’intéresse plus particulièrement aux processus de construction de discours d’appartenance identitaire dans la littérature judéenne et chrétienne aux Ier et IIe siècles. Il apparaît vain de vouloir circonscrire une définition unique et unilatérale de ces identités durant cette période, car une telle définition s’avérerait plus utopique que réaliste en raison de la pluralité des mouvements qui composent le « judaïsme » et le « christianisme » anciens et des auteurs qui ont tenté, par leurs discours, de définir et de présenter ces identités. Établir une liste de critères pour délimiter ces identités et, par conséquent, pour distinguer ceux qui peuvent ou non se réclamer d’être Judéens ou chrétiens, nous semble inadéquat pour la réalité antique. Par conséquent, la perspective adoptée dans cette recherche est de réfléchir à la manière dont il convient d’aborder les identités anciennes et les processus de construction identitaire dans l’Antiquité à la fois comme objet d’étude et comme approche disciplinaire. Notre recherche consiste en une étude socio-historique des identités judéennes et chrétiennes des Ier et IIe siècles tout en proposant une réflexion méthodologique, épistémologique, terminologique et historiographique des questions et phénomènes identitaires anciens qui sont abordés dans une perspective « – emic » et « – etic » et à partir de divers postes d’observation prenant en considération des points de vue internes (insiders) et externes (outsiders) à ces identités
As part of a major trend of historical research and of current epistemological discussion on the study of the identity building process phenomena in Antiquity, our research focuses specifically on the building process of identity belonging discourses in the Judean and Christian literature of the First and Second centuries. Restricting the Judean and Christian identities of this period to a unique and unilateral definition would be erroneous, since such a definition would be more utopian than realistic because of the plurality of communities that take part in ancient Judaism and ancient Christianity, and because of the plurality of authors that tried to define and elaborate theses identities in their discourses. Establishing a list of criteria to define these identities and, in turn, to distinguish those who may or may not declare themselves Judeans or Christians, seems inadequate for Ancient times. Therefore, the perspective of this research is rather to rethink how the problem of ancient identities as well as the problem of building process of identity in Antiquity should be addressed, by approaching it at the same time as an object study and a disciplinary approach. Our research is therefore a socio-historical study of Judean and Christian identities of the First and Second centuries as well as a discussion on methodological, epistemological, terminological and historiographical approaches of problems relating to ancient identities phenomena; theses are discussed through “– emic” and “– etic” from diverse elements that take into consideration internal point of view (insiders) and external point of view (outsiders) to these identities

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Galland, Alex. "Bouddhisme et christianisme chez Masao Abe dans la perspective du pur amour." Thesis, Université de Lorraine, 2013. http://www.theses.fr/2013LORR0334/document.

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L’universitaire bouddhiste japonais Masao Abe attira l’attention dans les années 1980 par des écrits comparants le bouddhisme et le christianisme, notamment les notions de « kénose » du Christ dans le christianisme et de « vacuité » dans le bouddhisme. Dès lors que nous cherchons à évaluer la validité du rapprochement fait par Abe entre « kénose » et « vacuité », il est nécessaire de questionner préalablement la conception qu’il a du concept de « vacuité ». Nous montrons que la compréhension qu’il en a est en relation constante avec la pensée du philosophe bouddhiste indien Nâgârjuna. Cela nous conduit à conclure par la négative quant à cette validité du rapprochement fait par Abe entre « kénose » et « vacuité ». Dans une deuxième partie, nous tentons de relever le défi auquel se mesure Abe de trouver un lieu de rencontre entre christianisme et bouddhisme en continuant à discuter ses écrits sur la question du moi dans la perspective du « pur amour »
The Japanese academic and Buddhist Masao Abe drew the public attention in the 1980s by comparative studies of Buddhism and Christianism, in particular through the notions of "kenosis" of Christ in Christianism and "vacuity" in Buddhism. Since we try to estimate the validity of the link made by Abe between "kenosis" and "vacuity", it is necessary to question beforehand his understanding of the concept of "vacuity". We demonstrate that his understanding of this concept is in constant relation with the thought of the Indian Buddhist philosopher Nâgârjuna. It leads us to consider negatively the validity of the link made by Abe between "kenosis" and "vacuity". In a second part, we try to take up the challenge Abe confronts himself in order to find a meeting place between Christianism and Buddhism by discussing the way he conceives the question of the self from the angle of "pure love"

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Amaral, Cassiano Clemente Russo do [UNESP]. "Niilismo e cristianismo em Dostoiévski e Nietzsche." Universidade Estadual Paulista (UNESP), 2017. http://hdl.handle.net/11449/151371.

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Neste trabalho, propomos uma leitura de interface entre Dostoiévski e Nietzsche à luz de temas como niilismo e cristianismo, tendo em vista uma possível relação entre os dois autores em um contexto de desmoronamento do solo metafísico expresso na formulação nietzschiana da morte de Deus, a qual, antes mesmo de Nietzsche, Dostoiévski já demostrava os sintomas desse acontecimento em seus livros, notadamente Memórias do Subsolo e Crime e Castigo, obras das quais é possível detectar a doença que contaminava a Europa e a Rússia do século XIX. Com estas palavras, nosso trabalho se situa numa zona limítrofe entre filosofia e literatura, com predominância do espírito dostoievskiano em suas páginas, sem menosprezar, contudo, a importância de Nietzsche para a discussão das páginas que se seguem.
In this work, we propose a reading of the interface between Dostoevsky and Nietzsche in the light of themes such as nihilism and Christianity, in view of a possible relationship between the two authors in a context of the collapse of the metaphysical soil expressed in the Nietzschean formulation of the death of God, which , Even before Nietzsche, Dostoevsky already demonstrated the symptoms of this event in his books, notably Memories from the Underground and Crime and Punishment, works of which it is possible to detect the disease that contaminated Europe and Russia of the nineteenth century. With these words, our work lies in a borderline between philosophy and literature, predominantly the Dostoevskian spirit in its pages, without neglecting, however, the importance of Nietzsche for the discussion of the pages that follow.

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Lenoble, Clément. "L’exercice de la pauvreté : les franciscains d’Avignon, l’incertitude économique et la circulation des richesses à la fin du Moyen Âge." Thesis, Lyon 2, 2010. http://www.theses.fr/2010LYO20058.

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Comment analyser et tenter de comprendre le fonctionnement et les transformations des économies conventuelles franciscaines généralement constatées à la fin du Moyen Âge dans les testaments conservés par les couvents et les notaires ? Interprétées comme un abandon de l’idéal de pauvreté et comme une trahison du projet originel de François d’Assise, justifiant la contestation et la dissidence des Spirituels puis la réforme de l’Observance, ces mutations de la vie franciscaine sont très vivement mises en lumière par les comptes quotidiens exceptionnels du couvent d’Avignon, les seuls de cet ordre religieux à avoir été non seulement conservés mais probablement aussi produits à partir de 1359. Malgré leurs lacunes, ils autorisent une reconstitution précise et minutieuse du mode de vie des frères, des mécanismes de leur économie, de la nature de leurs échanges avec la société urbaine ainsi que de leurs méhodes de gestion et d’administration pendant 120 ans. Ils permettent de lire l’économie conventuelle et les pratiques à la lumière de la conjoncture, brutalement inversée après le départ des papes, mais aussi à l’aune des normes et des principes élaborés par les théologiens de l’ordre et par les juristes de la fin du Moyen Âge. Ils montrent les efforts des Mineurs pour se soumettre aux aléas du marché local et la virtuosité technique avec laquelle ils s’y emploient. Ils révèlent les liens entre l’activité pastorale franciscaine, les pratiques dévotionnelles des fidèles et l’économie du couvent. Ils permettent de mieux saisir la nature des rapports entre la ville et les Mendiants et de proposer quelques éléments d’explication à leurs transformations, en lien avec les mutations des sociétés urbaines et des rapports à l’au-delà à la fin du Moyen Âge
How analyse and understand the way the Franciscans ruled their houses in the late Middle Ages ? The transformations of conventual economics have been observed in notarial documentation and considered as the abandon of the original ideal of poverty, a betrayal of Francis of Assisi’s original project, that would justify the Spiritual’s protest movement and the Observant reform. These mutations are brought to light by the daily ledgers of the convent of Avignon produced and conserved from 1359 to 1480. It is possible to reconstruct the Friars’ way of life, their economics, the exchanges with the city and their specific methods of managing the convent. It is possible to analyse the conventual economic in the light of the economic crisis, the franciscan rules and norms elaborated by the theologians and jurists. The ledgers show the Friars’ efforts and methods to submit themselves to the local market. It reveals the links between pastoral activities, the faithful’s piety and the conventual economics

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Morel, Teymour. "Butrus al-Tûlâwî (1657-1746). Présentation de son oeuvre philosophique. Edition critique et traduction des deux premiers examens (bahth-s) du Livre de la Logique (al-Mantiq)." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP022.

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Originaire de Tūlā (Liban) le religieux maronite Buṭrus al-Tūlāwī (1657-1746) fut élève du Collège maronite de Rome où il suivit la totalité du cursus scolastique enseigné par les pères jésuites. Après son retour en Orient, il partit pour Alep pour servir son Église et y composa une importante œuvre philosophique et théologique. Il est certes bien connu des historiens pour son rôle dans l’histoire de l’Église maronite et pour la place que ses écrits occupèrent dans les sphères religieuse et intellectuelle au Proche-Orient. Toutefois, son œuvre philosophique n’a été que peu étudiée et n’a jamais fait l’objet d’une édition critique. Dans cette thèse, nous proposons une édition critique accompagnée d’une traduction française commentée des deux premiers examens (baḥṯ-s) du Livre de la Logique (al-Manṭiq), enseigné dès 1693. Cette partie est précédée par un inventaire détaillé des 153 témoins des textes philosophiques d’al-Tūlāwī, Logique y compris, inventaire dont les résultats servent de point de départ pour une réflexion sur la circulation de ce corpus. Nous consacrons le chapitre suivant à une analyse stemmatique des 24 témoins de la Logique, qui, sur les 29 répertoriés, nous sont accessibles pour mettre en évidence l’existence de trois versions distinctes dans lesquelles ce texte a circulé et qui jouent un rôle capital dans les principes de notre édition, qui est synoptique, et dans l’eliminatio codicum. Les références doctrinales employées par al-Tūlāwī dans ses traités sont variées et nombreuses. Nous présentons et référençons, au chapitre suivant, toutes les citations qui, dans la Logique, proviennent de deux grandes figures de la philosophie : Jean Damascène et Avicenne
Born in Tūlā (Lebanon), the Maronite clergyman Buṭrus al-Tūlāwī (1657-1746) was a pupil at the Maronite College of Rome, where he followed the whole scholastic curriculum taught by Jesuit fathers. After his return to the East, he left for Aleppo to serve his Church and there he composed an important series of philosophical and theological works. To be sure, he is well known among historians for his role in the history of the Maronite Church and for the place his writings occupied in the religious and intellectual spheres in the Near-East. Nevertheless, his philosophical works have not been the object of much research so far and were never critically edited. In this dissertation, we offer a critical edition accompanied by a commented French translation of the two first examinations (baḥṯ-s) of the Book of Logic (al-Manṭiq), taught in 1693 onward. That part is preceded by a detailed inventory of the 153 witnesses of al-Tūlāwī’s philosophical texts, Logic included, the results of which constitute the starting point for a reflection on the circulation of this corpus. In the following chapter, we proceed to the stemmatic analysis of the 24 witnesses of the Logic to which we could have access out of the 29 listed, in order to underline the existence of three distinct versions in which this text circulated, and which are of paramount importance for the principles of our edition, which is synoptic, and for the eliminatio codicum. The doctrinal references used by al-Tūlāwī in his treatises are varied and numerous. We present and reference, in the following chapter, all the quotations which are, in the Logic, taken from two major figures of philosophy: John Damascene and Avicenna

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Donadon, Daniel Bueno 1983. "Adversus Haereses, de Ireneu de Lyon = tradução e comentários." [s.n.], 2011. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270759.

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Orientador: Flávio Ribeiro de Oliveira
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: Neste trabalho é apresentada uma tradução do primeiro livro da obra Adversus Haereses (Contras as Heresias), de autoria do bispo cristão Ireneu de Lyon. Escrito na segunda metade do século II d.C., o livro apresenta o pensamento gnóstico como algo distinto do ensinamento apostólico, algo que o autor se empenha em refutar para fundamentar um dogmatismo ortodoxo para a fé cristã. A motivação desse trabalho não é somente o de trazer à comunidade um livro talvez pouco conhecido, mas também o de contextualizar o complexo processo de formação do pensamento cristão, que pouco após seu início transitou de uma tradição judaica fechada em si mesma para um mundo helenístico de diversas filosofias concorrentes, dentre as quais se destaca os primórdios do neo-platonismo. A escolha do primeiro dentre os cinco tomos da obra completa foi feita por ser o único que pôde ser quase totalmente restaurado em sua escrita grega original, através de longas citações feitas pelos heresiógrafos que o seguiram. Não apenas isso, mas o corpo da filosofia gnóstica é exposta somente neste primeiro livro, centrando-se no comentário do sistema valentiniano. Um breve ensaio introduz os temas do cristianismo, do judaísmo e do helenismo para melhor compreensão dessa obra de Ireneu de Lyon
Abstract: This work presents a translation of the first book of Irenaeus's Adversus Haereses (Against the Heresies). Bishop Irenaeus of Lyon wrote his work on the second half of the second century A. D., and through it he exposed the flourishing gnostic thought as being in opposition to the apostolic teaching. He endeavored to refute these new ideas in order to support the dogmatic orthodoxy of Christian faith. This present translation is not only an effort to bring into Portuguese language a book hardly known to the community but also an attempt to discuss the complex formation of the early Christian thought, which passed from a hermetic Jewish tradition to a Hellenistic world of philosophies, including notably that of Neo-Platonism. The choice of translating the first book out of the five tomes written by Irenaeus is not without reason: it is the only book which can almost completely be rendered in its original Greek language through the juxtaposition of copious quotations made by early theologists, while the remaining books are existent only in a barbarous version of Latin. Not only that, but also the gnostic philosophy which is discussed in this work is exposed only in the first book, which devotes itself to denounce the ideas of the Valentine's gnostic school and those of his disciples'
Mestrado
Linguistica
Mestre em Linguística

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Junior, Ivan Baycer. "Adversvs valentinianos: traduação da obra e análise dos mecanismos retóricos empregados por Tertuliano em defesa da proto-ortodoxia." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/8/8143/tde-01072013-085406/.

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Esta pesquisa apresenta a primeira tradução do opúsculo Aduersus Valentinianos para a língua portuguesa, a partir do qual desenvolve uma análise de certos mecanismos persuasivos empregados por Tertuliano, o primeiro autor cristão latino, na legitimação e na consequente defesa da corrente proto-ortodoxa no seio do cristianismo, diante da expansão do valentinianismo no século III EC. Desta maneira, partindo do estudo de alguns preceitos retóricos clássicos, sobretudo de autores romanos, demonstra-se que o tratado analisado possui uma importância relevante no seio da literatura proto-ortodoxa, assim como, reflete a apropriação e adaptação das diretrizes discursivas clássicas pelos autores proto-ortodoxos do movimento cristão, dentre os quais se encontra Tertuliano.
This research presents the first translation of the booklet Aduersus Valentinianos into Portuguese, from which develops a analysis of certain persuasive mechanisms employed by Tertullian, the first Christian Latin author, in the legitimation and the subsequent defense of the proto-orthodox group within the Christianity, up against of the expansion of valentinianism in the third century CE. Thus, based on the study of some classical rhetoric precepts, particularly from Roman authors, demonstrates that the analyzed treatise has a great importance within the proto-orthodox literature, as well as reflects the appropriation and adaptation of classical discursive guidelines by the proto-orthodox authors of the Christian movement, among which we find Tertullian.

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Caucanas, Rémi. "La dimension islamo-chrétienne du dialogue méditerranéen au XXe siècle." Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3114/document.

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Le dialogue culturel méditerranéen connaît aujourd'hui une période difficile. Or, à la fois connexe et indépendante, la dimension religieuse offre un autre canal possible de dialogue dans les relations méditerranéennes. Les transformations du regard chrétien porté sur l'islam amorcées dès l'entre-deux-guerres, puis les pratiques du dialogue entre chrétiens et musulmans, en métropole et outre-Méditerranée, favorisent progressivement l'affirmation du dialogue islamo-chrétien sur le devant de la scène méditerranéenne. Dans les années 1960, le concile Vatican II marque un temps fort dans ce processus. Rattrapé par ses propres ambiguïtés et soumis aux forces de la géopolitique méditerranéenne, le dialogue islamo-chrétien entre cependant, à la fin des années 1970, dans une période plus chaotique rythmée aussi bien par des actes symboliques en faveur de la paix que par des crispations identitaires. En faisant appel à diverses sources de documentation, en particulier le fonds réuni par le Service des Relations avec l'Islam (SRI), ce travail propose un panorama historique des acteurs, des enjeux et des limites du dialogue islamo-chrétien en Méditerranée au XXe siècle. Des retours sur l'histoire et les acteurs marseillais illustrent ces évolutions
Intercultural dialogue in the Mediterranean is undergoing hard times. However the religious dimension, connected and independent at the same time, offers another possible channel of dialogue in the Mediterranean relations. The transformations of the Christian perception of Islam started during the interwar period, then the practices of the dialogue between Christians and Muslims, in mainland France and beyond the Mediterranean Sea, gradually promote the Islamo-Christian dialogue on the Mediterranean forefront. In the 1960s, the Second Vatican Council stands out in this process. Trapped inside its own ambiguities and conditioned by Mediterranean geopolitical settings, the Islamo-Christian dialogue however enters a much more chaotic period punctuated both by symbolic acts for peace and identical tensions at the end of 1970s. Inspiring by multiple documentation sources, in particular by the collection of the Service des Relations avec l'Islam (SRI), the present work offers an historic overview of the actors, the stakes and the limits of the Islamo-Christian dialogue in the Mediterranean Sea throughout the 20th century. Historic reviews and the actors from Marseille illustrate such development

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Giai-Duganera, Sabrina. "Poétique de Joseph Joubert. Étude sur la désécriture dans les Carnets." Thesis, Lyon 3, 2015. http://www.theses.fr/2015LYO30053.

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Ami intime de Chateaubriand et de Pauline de Beaumont, témoin de la Révolution française qui a, dit-il, « chassé [s]on esprit du monde réel », Joseph Joubert rédige toute sa vie des notes consignées dans deux-cent cinq cahiers et dans des feuillets épars. Ces notes, qu’il ne publiera pas, sont éditées par André Beaunier dans leur quasi totalité en 1938 sous l’appellation de Carnets. Ce texte protéiforme ressortissant à la poétique du brouillon est envisagé dans cet ouvrage sous l’angle d’une notion héritée d’Yves Bonnefoy. La désécriture englobe l’ensemble des mouvements venant faire obstacle à l’élaboration de l’œuvre : les phénomènes de réticences, d’auto-censure, d’hésitations, de déconstruction, de minage, de pudeur qui viennent manifestement gêner l’expression, et plus encore toute possibilité d’édification d’une « œuvre » achevée. La poétique de Joubert naît de ces mouvements contradictoires entre un idéal littéraire nettement défini par des critères étiquetés comme classiques (clarté, ordre, achèvement) et une pratique littéraire qui tient cet idéal en échec, mais ce faisant trouve dans le fragmentaire et le provisoire une éthique aussi bien qu’une poétique. La désécriture est en effet aussi une expérience de la positivité : contre toutes les impuissances, l’effacement des mots se révèle comme puissance d’affirmation
Joseph Joubert was a close friend of Chateaubriand and Pauline de Beaumont and a witness of the French Revolution, which has « chased away [his] mind from the real world », as he stated. He wrote during his whole life a set of notes in 205 notebooks and loose sheets of papers, but never published them. In 1938, André Beaunier edited most part of them under the name of Carnets. This multifaceted text, belonging to the draft poetry, is here considered through the angle of a notion coming from Yves Bonnefoy. The désécriture includes all the movements that prevent from creating a finished book : reluctance, self-censorship, hesitations, modesty, literary deconstruction and mining which impede the writing, and his achievement as a piece of work. Joubert’s poetry arises from this conflicting movements between a literary ideal characterized by the classical way (clarity, order, achievement) and Joubert’s style compromising this ideal. Nonetheless, the author finds his ethic and poetic way thanks to a fragmented and temporary style. The désécriture is in fact a positive experience : the vanishing words become an affirmative power of saying, opposite to all forms of impotence

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Desbrosses, Lucie. "Sidoine Apollinaire et la Gaule chrétienne au Ve siècle." Thesis, Bourgogne Franche-Comté, 2018. http://www.theses.fr/2018UBFCC015/document.

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Ce travail de doctorat s'inscrit dans le champ d'étude de l'histoire des identités religieuses et culturelles et a pour objectif premier d'analyser comment l'oeuvre poétique et épistolaire de Sidoine Apollinaire éclaire la spécificité de l'identité chrétienne gauloise durant la période tardo-antique ; il s'agit aussi de montrer comment ce corpus contribue à définir une identité sociale et religieuse dans la Gaule chrétienne au Ve siècle, en tenant compte des renoncements et des compromis culturels qu'implique la conversion. Nous nous intéressons notamment aux évolutions de la christianité qui sont perceptibles au cours des années d'activité de Sidoine Apollinaire qui se présente comme une source de premier plan sur ces questions puisqu'il est d'abord apparenté à l'élite sociale laïque, puis au monde clérical gaulois, sphères entre lesquelles il nous permet de mettre en évidence les rapports de continuité ou de rupture. Cette approche adopte une démarche diachronique et inscrit en premier lieu l'auteur dans le contexte historique et géographique d'un christianisme occidental qui trouve son ancrage à Rome, mais qui dispose de centres de rayonnement en Gaule, à une époque qui est encore exposée aux mutations culturelles et religieuses. Deux problématiques de recherches ont orienté notre propos : Quelle christianité se forge en Gaule au Ve siècle, et quels sont les faciès de cette religion d'après Sidoine, son réseau, ses lectures? Quels renoncements et quels compromis implique la conversion chrétienne à l'égard des composantes de l'ancien monde, qu'elles soient d'ordre idéologique, sociale ou esthétiques ?
This dissertation examines how poetic and epistolary works of Sidonius Apollinaris brings light upon christian Gaul identity during late Antiquity, and how this author takes part in defining it. This essay focuses on christian speeches, behaviours and duties towards former culture and especially pagan background, paying peculiar attention to claims of renunciation and actual compromises towards past patterns. This essay firstly tries to paint a picture of fifth-century christianity in Gaul, studying how and how much the religio noua has penetrated gallic provincies, and showing remanence of heterodox and «pagan» believes. It also examines the cultural continuity and discontinuity that occurs during religious transition from laity to conversion and clerical status, for which Sidonius Apollinaris, belonging first to lay social élite, then to thee cleric world, appears like a key-figure. This work especially focuses on the importance of poems-writing to enhance a christian identity but also to express one's nostalgic attachement to the ancient world, its litterature, its culture and its erstwhile pleasures

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Fernandes, Arlene Aparecida. "O solo sagrado: crítica da modernidade em Dostoiévski." Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/6755.

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A obra de Dostoiévski entrou no ocidente europeu como uma crítica perversa que lançava nova luz aos movimentos intelectuais que dominavam o contexto de então. A dissertação, portanto, busca analisar as críticas do romancista russo às ideologias ocidentais, bem como em que sentido essa concepção é elaborada enquanto uma crítica da modernidade, porém nos termos de um discurso moderno. O escritor foi condenado por conspiração revolucionária contra o czar e a experiência do cárcere deixou marcas profundas em sua trajetória literária. A fim de compreender o impacto dessa influência, o presente trabalho investiga a vida e a obra do romancista, no período entre 1845 e 1864. Dostoiévski ancorou sua literatura em um vocabulário religioso adquirido nesse contato com os camponeses russos, enquanto esteve preso. A interpretação do autor acerca do cristianismo do povo russo será determinante na composição de suas obras futuras e redefinirá suas posições artísticas, políticas e religiosas. Partindo de uma defesa do solo russo, enquanto único espaço capaz de articular uma oposição às teorias racionalista e romântica, o romancista estabelece sua crítica da modernidade. Por fim, o trabalho buscará mostrar que, em vez de uma resposta, Dostoiévski termina sua obra questionando se há um fundamento, religioso ou secular, sobre o qual o homem pode justificar a virtude.
The Dostoevsky’s works were received in Western Europe as a perverse criticism that casted new light into the dominant intelectual movements of the period. Therefore, this thesis seeks to analyze the Russian novelist’s criticism of Western ideologies, and how that critical conception is designed as a critique of modernity, but formulated in the terms of a modern discourse. The writer was convicted for taking part in a revolutionary conspiracy against the czar, and this experience as a prisoner left deep marks in his literary trajectory. Aiming to understand the impact of these dramatic and difficult years in the author’s creations, the present research investigates his life and works between 1845 and 1864. Dostoevsky anchored his literary production in a religious vocabulary aquired through the contact with the Russian peasents while imprisoned. Thus, the writer’s interpreation regarding the christianity of the Russian people will be vital to the composition of his future works and will redefine his artistic, political and religious positions. Starting from the defense of the Russian soil, considering it the only space able to articulate an oposition to the rationalist and romantic theories, the novelist will establish his critique of modernity. Lastly, this study proposes to demonstrate that, instead of an answer, Dostoevsky finishes his work questioning the possibility of a foundation, religious or secular, upon which man can justify virtue.

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Huang, Xiaojuan. "Christian communities and alternative devotions in China, 1780-1860." online access from Digital Dissertation Consortium, 2006. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3236180.

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Nikkel, Marc R. "Dinka Christianity the origins and development of Christianity among the Dinka of Sudan with special reference to the songs of Dinka Christians /." Nairobi : Paulines Publications Africa, 2001. http://catalogue.bnf.fr/ark:/12148/cb39230571g.

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Travassos, Deborah Hornblas. "Judaísmo messiânico no Brasil: a Beit sar shalom: um estudo de caso." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8152/tde-06012009-171306/.

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O objetivo central desta dissertação foi mostrar como os judeus messiânicos da sinagoga Beit Sar Shalom vêem a si próprios e como são vistos pelos grupos de fora de suas fronteiras étnicas, no caso, como eles são vistos pelas lideranças judaicas seculares e religiosas da cidade de São Paulo. O judaísmo messiânico é uma religião que mistura elementos do cristianismo, pois acredita que o messias enviado por Deus é Jesus, e do judaísmo, porque mantém parte de seus rituais, festas e tradições. A partir da análise realizada foi possível concluir que se trata de um tipo paradigmático de religião sincrética, em que os elementos ora do cristianismo, ora do judaísmo são cuidadosamente selecionados e aplicados a seu corpo doutrinário. O trabalho foi desenvolvido a partir da etnografia da sinagoga messiânica Beit Sar Shalom localizada em São Paulo no bairro de Higienópolis. Foram analisados aspectos ritualísticos dessa religião, assim como aspectos identitários a exemplo de rituais de iniciação e de passagem comparando-os com rituais judaicos tradicionais.
The central objective of this dissertation was to show how messianic jews from Beit Sar Shalom synagogue see themselves and how they are seen by the groups outside their ethnicity frontiers, in the present case, how they are seen by Jew leadership secular and religious from São Paulo city. Messianic Judaism is a religion that mixes elements of Christianity, because they believe that the messiah sent by God is Jesus and Judaism because maintaining part of the rituals, festivities and traditions. The results of this analyze should be seen as indicators that the religion was concluded as a kind of paradigmatic syncretic one, in which elements of Christianity and Judaism are carefully selected and applied to the doctrinaire body. The study was developed having as starting point the ethnography of the Beit Sar Shalom, messianic synagogue, located in São Paulo in the borough Higienópolis. Ritualistic aspects of this religion were analyzed as were identity aspects such as initiation and passage rituals, comparing them with traditional jewish rites.

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Levieils, Xavier. "Contra Christianos la critique sociale et religieuse du christianisme des origines au concile de Nicée (45 - 325)." Berlin New York de Gruyter, 2003. http://deposit.d-nb.de/cgi-bin/dokserv?id=2997799&prov=M&dok_var=1&dok_ext=htm.

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Levieils, Xavier. "Contra Christianos : la critique sociale et religieuse du christianisme des origines au concile de Nicée (45 - 325) /." Berlin [u.a.] : de Gruyter, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2997799&prov=M&dok_var=1&dok_ext=htm.

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Macé, Jean Pierre. "Pénitence et rémission des péchés dans les communautés chrétiennes des IIème et IIIèmes siècles : de la Didachè à la Didascalie." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK003.

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Les communautés chrétiennes du paléo-christianisme ont été confrontées à la vie peccamineuse de leurs membres après le baptême, tout particulièrement face aux trois péchés que sont l’idolâtrie, le meurtre et l’adultère et qui constituaient déjà dans la bible l’antithèse absolue de la Torah. Si des auteurs anciens des IIème et IIIème siècles s’intéressent à cette question c’est pour y apporter une réponse, notamment par la mise en place d’une seconde pénitence, post-baptismale. Un groupe chrétien des environs de Rome en pose le principe avec Hermas avant qu’il ne soit développé par Tertullien dans sa communauté de Carthage. Pour sa part, une communauté syrienne qui nous a donné la Didascalie l’organise autour de la personne de l’évêque. Nos auteurs mettent en place des frontières destinées à protéger les membres de leurs communautés contre un retour tant au paganisme qu’au judaïsme
The early Christian communities faced their members peccaminous lives after their baptism, especially with three sins : idolatry, murder and adultery. In the Bible, these sins already constitued the Torah antithesis. If ancient authors from the II and the III centuries were interested in this matter, it was to be able to give an answer while introducing a second penance post-baptismal. In the area around Roma, a group of christians established this new principle with Hermas before it started to be developped by Tertullien in Carthage. For its part, the Syrian community who gave us the Didascalia organised it around the personn of the bishop. Our authors started to place the boundaries to be destined to protect their community members to retourn to paganism and judaism

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Auger, Barbara. "La représentation des bateaux en Europe entre le VIIIè et le XIIIè siècle." Phd thesis, Université de Grenoble, 2011. http://tel.archives-ouvertes.fr/tel-00665915.

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L'étude de la représentation des bateaux en Europe du Nord-Ouest ne se limite pas à la seule question iconographique et pose pour l'objectif la compréhension de l'humain dans son acte représentatif. Aussi la problématique s'intéresse-t-elle à la modalité perceptive et sa mise en culture. Comprendre la représentation des bateaux durant le Moyen Age nord-européen s'attache ainsi à définir la verbalisation de l'objet technologique qu'est le navire, les modes de productions visuelles et les schémas mentaux qui lestent chacune des images tant mentales que visuelles d'un sens culturel. Il s'agit de donner une définition anthropologique de l'image du bateau restituée à son contexte de développement et d'ainsi rétablir l'intentionnalité créatrice de chacun des auteurs. Image d'un processus créatif en cours, le bateau mythologique pose donc les questions d'un comportement humain fondamental, aussi est-il important de baser cette analyse sur un questionnement épistémologique. Il s'agit de véritablement d'appréhender le mouvement créatif humain. Cette thèse est un bateau.

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Sermadiras, Émilie. "Religion et maladie dans le récit de fiction de la seconde moitié du XIXe siècle." Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL051.

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Cette thèse se propose d’étudier les récits de fiction de la seconde moitié du XIXe siècle qui illustrent l’idée selon laquelle la « maladie est l’état naturel du chrétien ». Les affinités électives entre religion et pathologie intéressent à la fois les auteurs réalistes et naturalistes (Émile Zola, les Goncourt, Alphonse Daudet, etc.) qui envisagent la croyance dans une perspective polémique de démystification, voire de médicalisation ; et les écrivains catholiques (Barbey d’Aurevilly, Léon Bloy, J.-K. Huysmans, Émile Baumann) qui remotivent le sens spirituel des afflictions physiques. La mise en regard d’œuvres rassemblées autour d’une unité thématique – le spectacle d’un croyant malade – mais relevant d’esthétiques et de courants de pensée dissemblables permet d’étudier la manière dont la représentation littéraire cristallise les débats de l’époque au sujet du christianisme, tout en faisant émerger des problématiques communes à des auteurs que la critique a coutume d’envisager sous l’angle restrictif de leurs oppositions. Il s’agit de mettre en lumière les relations d’influences réciproques entre des écrivains qui, par-delà leurs divergences, fondent leur représentation du religieux sur un même imaginaire pathologique et sur une même poétique de l’incarnation. Ce travail entend montrer comment le renouvellement du sentiment religieux – que ce soit dans une perspective apologétique ou au contraire critique – passe par une écriture du corps souffrant, malade ou en proie à des troubles psychophysiologiques mystérieux. Ce dernier est le lieu et l’enjeu d’une réflexion sur la foi, sur le système de pensées et de croyances du christianisme et sur les institutions ecclésiastiques
This dissertation analyzes fictions that, in the second half of the 19th century, illustrate the idea that "sickness is the natural state of a Christian". The elective affinities between religion and pathology interest both realist or naturalistic novelists (such as Émile Zola, the Goncourts, Alphonse Daudet, etc.), whose polemical view aims at demystifying or even medicalizing beliefs, as well as catholic writers (Barbey d’Aurevilly, Léon Bloy, J.-K. Huysmans, Émile Baumann), who emphasize the spiritual meaning of physical afflictions. The parallel between fictions that are all based on the spectacle of a sick believer, but engage contrasting writing styles and currents of thought, shows how much literature crystallises the debate that is going on at the time about Christianism. It also uncovers a point of commonality between writers that critics are used to consider under the restrictive perspective of their opposition. This study aims to highlight the mutual influences that link together several writers who, beyond their differences, base their representation of religious feelings on the same pathological imaginary and the same poetics of incarnation. We argue that the renewal of religious feelings, whether it's in an apologetical or critical perspective, relies on the description of a body which suffers pain, sickness or mysterious psychophysiological disorders. Ultimately, the body conveys considerations about faith, Christian ideology and beliefs and ecclesiastic institutions

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Riggs, David L. "Pagans and Christians in central North Africa : reconsidering the growth of Christianity from Cyprian to Augustine." Thesis, University of Oxford, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.432095.

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Marczyk, Marta Bernadete Frolini de Aguiar. "A interpretação tipológica da Bíblia e seus reflexos na representação do povo judeu." Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8152/tde-03112010-095237/.

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A presente pesquisa tem por objetivo apresentar a tipologia bíblica como fator de influência sobre a representação do povo judeu na civilização cristã. Para isso, busca-se descrever o procedimento de interpretação tipológica, enquanto forma de leitura e de composição do cânone escritural do cristianismo, salientando que a tipologia bíblica teve um papel decisivo na separação entre o credo cristão e o credo judaico. Observa-se a complexidade dessa ruptura, na qual houve uma legitimação dos escritos nucleares da tradição textual judaica, incorporando-os na Bíblia, paralelamente à desautorização das práticas de leitura dos judeus. Busca-se, recorrendo à formação do cânone cristão e aos escritos de antigos padres, Justino e Tertuliano, demonstrar que a tipologia bíblica envolve, além dos fatores interpretativos, uma apreciação negativa da figura do judeu, visto que, na ótica cristã, esse povo viola o princípio de dependência entre os assim chamados Antigo e Novo Testamentos. Observam-se algumas encíclicas papais, com o intuito de examinar a tradição cristã em seu estatuto de afastamento do judaísmo. Nesses escritos, constata-se que se mantêm a prescrição da tipologia bíblica e a recriminação de outras formas interpretativas. E, nos escritos contemporâneos de propagação do ódio contra os judeus, os \"Protocolos dos Sábios de Sião\" e os discursos de seus apologistas, percebe-se que a lógica da tipologia bíblica é uma forma particular e específica de caracterizar esse povo, que se sustenta ao lado, mas diferentemente, das representações depreciativas supostamente históricas. Propõe-se também um panorama da tipologia bíblica nas práticas literárias, percorrendo-se os estudos de Erich Auerbach e Northrop Frye, os quais demonstram sua influência bimilenar sobre a literatura ocidental. Sob essa perspectiva, apresentam-se duas obras de autores da literatura brasileira, um romance de José de Alencar e um poema de Jorge de Lima, que revelam dois modos pelos quais a tipologia bíblica se reflete na construção da imagem do judeu. A pesquisa, em seu conjunto, demonstra o quão relevante é reconhecer que a religião cristã consolidou-se historicamente a partir da cisão com o judaísmo e que, por essa razão, sustenta práticas de leitura que desautorizam as práticas da religião judaica. Mostra, dessa forma, que, muito frequentemente, esse ato de desautorização se estende dos preceitos religiosos para a comunidade judaica, formando e propagando representações depreciativas do povo judeu.
The aim of the present research is to present biblical typology as a factor affecting the representation of the Jewish people in Christian civilization. In order to do this, I endeavour to describe the procedure of typological interpretation as a means of reading and producing the canon of the Christian scriptures, emphasising that biblical typology had a key participation in the separation of the Christian and the Jewish faith.The complexity of this rupture, during which the main writings of the Jewish textual tradition became legitimised by their incorporation into the Bible, can be observed as a parallel to the discrediting of the Jewish reading practices. By resorting to the shaping of the Christian canon and the writings of the Early Church Fathers, Justine and Tertulian, I endeavour to show that biblical typology involves, besides interpretive factors, a negative appraisal of the Jewish, once that from the standpoint of Christianity this people would violate the interdependence principle between the so-called Old and New Testament. I study a number of papal encyclicals with the aim of examining the Christian tradition in its code of dismissal of Judaism. In these writings, the prescription of biblical typology is maintained, as well as the disapproval of other interpretive practices. Furthermore, in contemporary writings disseminating the hatred against the Jews, the Protocols of the Elders of Zion and their apologists\' discourses, one can notice that the rationale of biblical typology is a particular and specific form of characterising this people that is supported by, although independently, deprecating representations supposedly historical. I also propose a survey of literary practices of biblical typology, by going through the studies of Erich Auerbach and Northrop Frye, which demonstrate its influence along the last two millenia on Western literature.Under this perspective, I present two literary works by Brazilian authors, a novel by José de Alencar and a poem by Jorge de Lima, revealing two ways in which biblical typology is reflected in the construction of the image of the Jew. This research, in sum, demonstrates how important it is to recognise that Christian religion consolidated historically with its split from Judaism and that it thereby maintains reading practices that discredit Jewish religion. It shows, in this way, that more than often this act of discrediting spreads from the religious precepts to the Jewish community, thus shaping and disseminating representations that depreciate the Jewish people.

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Vitry, Alexandre de. "L'individu et la cité dans l'oeuvre en prose de Charles Péguy." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040156.

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Pour saisir les contradictions de Péguy, nous proposons de partir du lieu où elles se forment : l’espace politique. Au gré des appartenances idéologiques plurielles de Péguy, nous faisons apparaître une série de « cités », ensembles collectifs à la fois concrets et imaginaires, qui reposent chaque fois sur une certaine idée, contradictoire, de l’individu. Dans la République, dans la « cité socialiste » ou anarchiste, comme ensuite dans la nation, à travers l’idée de « race », ou dans une pensée de la cité chrétienne, l’individu s’avère à la fois le principe fondateur de la cité et l’élément perturbateur qui vient empêcher sa consolidation. Par delà l’évolution du discours politique de Péguy, la même contradiction se recompose et s’aiguise, jusqu’à prendre la forme d’une aporie pratique, dans le rapport concret de Péguy à toute forme de communauté – au premier chef : aux Cahiers de la quinzaine. Cette contradiction maintenue et aggravée conduit à un régime d’écriture « mystique », marqué par la fréquence de l’oxymore et de la prétérition, figures permettant, dans le même mouvement, de dire et de taire, de maintenir la contradiction sans la dévoiler comme antithèse. C’est en particulier la question de la représentation de soi, comme individu inscrit dans une communauté, qui se trouve régie par cette écriture de la contradiction, de l’usage de la première personne grammaticale, au singulier ou au pluriel, à la pratique du pseudonyme, jusqu’au projet de Confessions de Péguy, horizon d’une écriture individuelle toujours indiquée sans être mise en œuvre, afin que soit maintenu son état nécessairement aporétique
In order to grasp Péguy’s contradictions, we propose to start from where they appear: the political realm. In observing the course of Péguy’s diverse political affiliations, we discover in fact a series of “Cities” – aggregates of people both real and imaginary, the common denominator of which is to rest on a distinct and contradictory idea of the individual. In his Republic, in his socialist or anarchist utopias as is later the case in his ideas of the “nation”, the “race” or the Christian City, the individual appears both as the corner stone of the City and the disruptive element which prevents its strengthening. Beyond the evolution of Péguy’s political discourse, the same contradiction rebuilds and sharpens itself until it becomes a genuine aporia in Péguy’s tangible relationship with any kind of group – first and foremost within the Cahiers de la quinzaine. This persistent and “worsened” contradiction leads to a “mystical” system of writing filled with oxymorons and preteritions – such tropes allowing the writer, in a single gesture, to tell while keeping quiet and to sustain a contradiction without revealing it as an antithesis. This “writing of the contradiction” rules in particular Péguy’s self-representation as an individual included in a community, from the use of pseudonyms and of the first-person singular and plural to Péguy’s Confessions project – horizon of a true writing of the self which is always pointed out but never written, so as to preserve its aporetic nature

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Ngarassem, Nathan. "La rébellion « Codos » au Tchad. Une guerre Nord-Sud sans fin." Thesis, Lyon 3, 2012. http://www.theses.fr/2012LYO30007.

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Au Tchad, le Nord contraste avec le Sud. Alors que le Nord, aride consacré à l’élevage, est majoritairement de culture arabo-islamique, le Sud, savane boisée propice à l’agriculture, a épousé la culture occidentale. Avec la colonisation, puis avec les présidents sudistes Tombalbaye et Malloum, cette dichotomie s’est accrue ethniquement, religieusement... Le Frolinat, taxant les régimes sudistes de dominants, a pris le pouvoir après la guerre civile de 1979 et depuis lors, le Nord l’a confisqué, même si, une opposition politico-militaire sudiste, l’a contesté en permanence : face à Goukouni, les FAT, reliquat de l’ancienne armée nationale, coiffées par un organe politique, le Comité Permanent créé en 1979 lors du repli des sudistes au Sud, puis face à Habré une opposition armée dénommée Codos, créés pour résister à l’invasion très meurtrière du Sud par les forces de Habré. Les Codos purent s’imposer lors d’engagements considérables mais jamais déterminants. En effet, l’appui extérieur obtenu par Habré pour le conflit d’Aouzou, l’existence de multiples groupes de Codos, l’absence de base arrière... les rendirent vulnérables. Mais leur action a amené Habré à la négociation permettant un rééquilibrage politico-militaire. Les Codos (ré)intégreront les organes administratifs militaires et civils. Beaucoup de lycéens reprendront leurs études. Certains leaders seront nommés à de hautes fonctions et d’autres militaires prendront leur retraite. Ainsi émerge un Codo, Tokinon P. K. qui est devenu un homme d’affaires sans désavouer le Codoriste leader sudiste, Kamougué qui occupa plusieurs hautes fonctions politiques et créa son parti politique en 1992. Est-ce la fin de la guerre Nord-Sud ?
In Chad, the North contrasts with the South. While the arid and mostly arabic-islamic North is devoted to the breeding of animals, the South with its wooded bush appropriate to agriculture has adopted the Western culture. With colonization then with the Southern presidents, Tombalbaye and Malloum, the dichotomy has increased considering ethnic and religious matters. Criticizing the southern regimes to be dominant, Frolinat has overthrown the southern power after the 1979 civil war and since then, the North confiscated it, even if an opposition politico-soldier Southerner, disputed it permanently : against Goukouni, the FAT, the remnants of the former national army lead by a political organ, the Permanent Committee created in 1979 during the southerners’ withdrawal in the South, and against Habré and an armed opposition called the Codos. The Codo movement was created to resist against the extremely bloody invasion of the South by Habré’s forces. The Codos managed to resist with considerable commitments but not conclusive. Indeed, the fact that Habré obtained an outside support for the Aouzou conflict, and the existence of multiple groups of Codos, and the absence of a rear base, the Codos got vulnerable. But their action lead Habré to the negociations which permitted a new military and political balance. The Codos would then incorporate administrative, military and civil organisms. Many students would go back to school. Some leaders will be named with high positions and other soldiers will take their retirement. Then, one Codo emerged, Tokinon P. K, who became a businessman without downgrading the influence of Kamougué, the Codorist Southern leader who dealt with several high political functions and created his political party in 1992. Is this the end of the North-South war?

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Linneman, Thomas John. "Political climates, perceptions of risk, and contemporary activisms /." Thesis, Connect to this title online; UW restricted, 1999. http://hdl.handle.net/1773/8850.

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Pereira, Olivar Alves. "A Teologia da Secularização de Harvey Cox e sua busca de plausibilidade para o Cristianismo." Universidade Presbiteriana Mackenzie, 2010. http://tede.mackenzie.br/jspui/handle/tede/2548.

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Made available in DSpace on 2016-03-15T19:48:58Z (GMT). No. of bitstreams: 1 Olivar Alves Pereira.pdf: 1411844 bytes, checksum: ad21c031f20fb94eb86a9afee2d4135c (MD5) Previous issue date: 2010-02-25
Discusses Theology of Secularization as proposed by the Baptist theologian Harvey Gallagher Cox Jr., who emerged in the academic and literary scene in the 1960s in full uproar caused by the Radical Theology, popularly known as the Movement of the Death of God. Analyzes five major works of that author who deal directly with the secularization and its implications for Christianity both Catholic and Protestant, and this analysis highlights what Harvey Cox proposes to search for the plausibility of Christianity. Thus, it follows that not all claims that Harvey Cox did in the 1960s about religion were correct, such as those related to the decline of religiosity, however, other claims sound like "prophetic" and have occured accurately. Aditionally, in order to do justice to the thought of that theologian it should not identify him as a "theologian of the death of God", but rather as a "theologian of secularization". Finally, if Christianity, represented by the Church (Catholic and Protestant) wants to be considered relevant during these days and in the future must be engaged in the society and serve it even having to deal with the declared atheism of such society.
Aborda a Teologia da Secularização assim proposta pelo teólogo batista Harvey Gallagher Cox Junior, o qual despontou no cenário acadêmico e literário na década de 1960 em pleno alvoroço causado pela Teologia Radical, popularmente conhecida como o Movimento da Morte de Deus. Analisa as cinco principais obras do referido autor que tratam diretamente da secularização e suas implicações para o Cristianismo tanto o católico como o protestante, e nessa análise destaca-se o que Harvey Cox propõe para a busca da plausibilidade para o Cristianismo. Conclui-se que nem todas as afirmações que Harvey Cox fez na década de 1960 sobre a religião estavam corretas, tais como as que se referiam ao declínio da religiosidade; contudo, outras afirmações deles soam como proféticas e se cumpriram com exatidão. Também que para se fazer justiça ao pensamento desse teólogo não se deve identificá-lo como um teólogo da morte de Deus , mas, sim, como um teólogo da secularização . E por fim, o Cristianismo representado pela Igreja (católica e protestante) se quiser encontrar-se relevante para esses dias e no futuro deverá se engajar na sociedade e servi-la mesmo tendo que lidar com o ateísmo declarado dessa sociedade.

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Gava, Priscila Gerolde. "A mitologia judaico-cristã e o herói japonês: a jornada mítica de Mudo Setsuna no mangá Angel Sanctuary." Universidade de São Paulo, 2018. http://www.teses.usp.br/teses/disponiveis/8/8157/tde-04122018-093639/.

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O presente trabalho propõe a análise da trajetória do protagonista do mangá Angel Sanctuary, da autora Yuki Kaori, publicado originalmente no Japão entre 1994 e 2000, sob a luz da jornada do herói de Joseph Campbell, a fim de traçar seu perfil como herói japonês contemporâneo de mangá. Propõe-se juntamente a análise do diálogo da obra com a mitologia judaico-cristã, principal fonte de inspiração e referências da autora para a confecção de sua história. Para tanto, é feita uma apresentação dos elementos próprios das histórias em quadrinhos e da jornada do herói, para que depois sejam aplicadas ao mangá Angel Sanctuary, no qual são apontadas as etapas da jornada e seus arquétipos, assim como suas relações com as mitologias nas quais são baseados. A análise aponta para uma diferença entre o pensamento tipicamente japonês, que tende a encarar com naturalidade a presença de forças opostas num mesmo ser e na natureza, em contraste com a forte separação entre Bem e Mal presente nas religiões judaico-cristãs.
This dissertation thesis proposes the analysis of the trajectory of the manga Angel Sanctuarys protagonist, from author Yuki Kaori, originally published in Japan between 1994 and 2000, considering Joseph Campbells Heros Journey, in order to trace his profile as a contemporary Japanese manga hero. It also proposes the analysis of the mangas dialog with the Judeo-Christian mythology, main source of the authors inspiration and references for the confection of her story. To do so, the characteristic elements of comic books and the Heros Journey are presented, so that they can be applied to Angel Sanctuary, in which the journeys steps and archetypes are indicated, as well as their relations to the mythologies in which they are based. The analysis points to a difference between typical Japanese thinking, that tends to face the presence of opposing forces inside a single being and in nature with naturality, in contrast with the well-defined separation between Good and Evil existent in Judeo-Christian religions.

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Aquino, Gustavo Ramus de. "Anarquismos, cristianismo e literatura social no Brasil (1890-1938)." Pontifícia Universidade Católica de São Paulo, 2011. http://tede2.pucsp.br/handle/handle/2237.

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Every religion implies the production of discourses of truth and articulates modes of subjectivities that determine the constitution of the subject. The religious discourses produce moral codes and result in types of conduct. Therefore, it is impossible to deal with religion apart from a political perspective. It has emerged within Christianism what Michel Foucault calls pastoral power. It consists in the association of the sovereign with the priest, whose role is to conduct and provide the needs for its herd. The pastoral power is a political technology that individualizes and totalizes: a governmentality device. Exposing Christianism to a political analysis is to place it within a clash between authority and freedom. In the end of the 19th Century, Liev Tolstoi developed a libertarian interpretation of Christianism, providing it a subversive behavior. The Christian practice developed by the Russian writer suggests the denial of the state based on a peaceful resistance the point of departure to what has been called Christian anarchism. Tolstoi s thought has provoked anarchist activists in Brazil, between 1890 and 1938, to develop novels with the objective of disseminating anarchist ideas. These activists have used a new literature that was emerging in Brazil: the social literature. If it was possible to bring Christianism closer to an anarchist perspective, it may well be possible to discuss the opposite process, i.e., the revolutionary discourse as production of truths acquiring the form of a pastoral
Toda religião implica produção de discursos de verdade e articula modos de subjetividades que determinam a constituição do sujeito. Os discursos religiosos produzem códigos de moralidade e resultam em formas de condutas. Portanto, é impossível tratar de religião fora de uma perspectiva política. No interior do cristianismo emergiu o que Michel Foucault denomina de poder pastoral. Trata-se da aproximação da figura do governante com o pastor, cuja função é conduzir e prover as necessidades de seu rebanho. O poder pastoral é uma técnica política individualizante e totalizante: um dispositivo de governamentalidade. Submeter o cristianismo a uma análise política é inseri-lo no interior de um embate entre autoridade e liberdade. No final do século XIX, Liev Tolstoi elaborou uma interpretação libertária do cristianismo, atribuindo-lhe um comportamento subversivo. A prática cristã desenvolvida pelo escritor russo sugere uma negação ao Estado a partir de uma resistência pacífica, o ponto de partida do que se denominou anarquismo cristão. O pensamento de Tolstoi incentivou militantes anarquistas no Brasil que, entre 1890 e 1938, dedicaram-se à produção de romances com o objetivo de difundir ideais anarquistas. Esses militantes lançaram mão de uma nova literatura que estava surgindo no Brasil: a literatura social. Se foi possível aproximar o cristianismo de uma perspectiva anarquista é possível problematizar o processo inverso, o do discurso revolucionário como produção de verdades tomando forma de uma pastoral

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Rambaud, Mathias. "Les représentations chrétiennes dans le roman français contemporain de 1991 à nos jours." Thesis, Montpellier 3, 2016. http://www.theses.fr/2016MON30018.

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La réappropriation de l’eschatologie judéo-chrétienne par les doctrinaires politiques du XIXe siècle est un topos de l’histoire des idées ; le soubassement religieux de l’idéologie démocratique du XXe siècle, quoique moins éclatant, est tout aussi réel. Quant à l’art, ouvrant dans un monde ultra-territorialisé le champ de l’extraterritorialité par excellence, il constitue peut-être la dernière altérité du discours rationnel positiviste. La théorie spéculative de l’Art a montré en quoi la littérature se rapproche plus d’un logos que d’une tekhnè, et l’écrivain de la figure du messager plutôt que de celle de l’artisan. En outre, dans sa tentation des origines, l’inspiration artistique appelle la surenchère : de mot en mot, on en vient au Verbe, et d’idée en idée au Saint-Esprit. Qu’il le transpose ou le critique, l’illustre ou le rejette, le livre a toujours entretenu des rapports étroits au Livre — et il y a là plus qu’une simple homothétie médiologique, où tout incipit vaudrait genèse. Parmi les pratiques actuelles de transplantation de l’héritage chrétien dans le roman, rares sont les ambitions architectoniques, les prolongements majestueux ; plus fréquents sont les greffons ou les scories. Fragments d’ensembles qui n’existent plus. Il s’agira donc ici de mettre en lumière ces nouvelles insertions du sacré dans l’univers profane de la littérature et d’en étudier la nature singulière en lien avec l’actuelle société française. Et de démontrer qu’entre modèle descriptif, recours spéculatif et détour narratif, le christianisme, plus qu’un simple référent parmi d’autres, demeure, en dépit d'une sécularisation de la société, l’un des horizons privilégiés de la création romanesque française d’aujourd’hui
The taking back of the Judeo-Christian eschatology by political theorists of the nineteenth century is a topos of the history of ideas. Though it is less obvious, the religious foundation of the democratic ideology of the twentieth century is just as real. As for art, since it is perhaps the last otherness of positivist rational discourse, it leads, in an overterritorialized world, to the extraterritorial field par excellence. The speculative theory of Art showed how literature is much more a logos than a tekhnè, and how the writer is closer to the figure of the messenger than to that of the craftsman. Moreover, in its temptation of origins, artistic inspiration calls for upmanship: word by word, we come to the Word, and from idea to idea to the Holy Spirit. Shall it transpose or criticize it, illustrate or reject it, the book has always had close relations to the Bible – and those relations are much deeper than an simple mediological homothety, where every beginning would count as a genesis. Among the current practices of transplantation of the Christian heritage in the novel, few are architectural ambitions or big extensions; most common are grafts or slags. Fragments of bigger schemes that no longer exist. Our aim is to highlight the new insertions of the sacred in the profane world of literature and to study its unique nature in connection with the current French society. And to demonstrate that between descriptive models, speculative crutches and narrative detours, Christianity, more than a mere referent among others, remains, in spite of society’s secularization, one of the privileged backgrounds of French fictional creation today

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Carillet, Joel Andrew. "The Palestinian church an ancient body and its modern challenges /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Coudert, Magali. "La nécropole de l’Antiquité tardive du site d’El-Deir dans l’oasis égyptienne de Kharga : étude des pratiques funéraires coptes." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040024.

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L’étude de la nécropole ouest du site d’El-Deir dans l’oasis égyptienne de Kharga participe à mieux appréhender la connaissance des pratiques funéraires de l’Antiquité tardive en Égypte, dans les premiers temps du christianisme. Les résultats de cette recherche constituent un prisme intéressant pour découvrir la communauté chrétienne qui vivait à El-Deir, dans le nord de l’oasis, là où précisément la présence d’une importante population chrétienne est attestée dès le IVe siècle ap. J.-C.par les nombreux vestiges archéologiques et les sources textuelles. La morphologie des 150 tombes, leur orientation, l’étude des corps - souvent momifiés –et du mobilier funéraire, ont été comparées avec celles d’autres nécropoles égyptiennes datées de la fin de la période romaine et du début de l’époque byzantine, soit du IVe à la fin du VIe siècle ap. J.-C. Cette confrontation des données a permis de dégager plusieurs critères qui semblent permettre l’identification d’une nécropole chrétienne. Les pratiques funéraires mises en place par les premiers chrétiens associent ainsi des éléments hérités de leurs ancêtres, qui existaient déjà dans les nécropoles traditionnelles et des éléments liés à la croyance nouvelle en la religion chrétienne.Parallèlement, les études pluridisciplinaires menées à El-Deir amènent à découvrir la vie quotidienne des chrétiens vivant sur le site à la fin de l’Antiquité. L’environnement dans lequel cette population évoluait, les cultures qu’elle développait, ses activités professionnelles et artisanales, les maux dont les individus souffraient et les liens de cette communauté avec l’extérieur commencent ainsi à nous être révélés
Study of the west necropolis at the El-Deir site in the Egyptian oasis of Khargeh helps to acquire a better understanding of the knowledge of Egyptian funerary practicesin the Late Antiquity / Late Antique period, in the first ages of Christianity. The results of this research constitute an interesting prism through which to discover the Christian community that lived at El-Deir, in the north of the oasis, in the precise location where the presence of an important Christian population is attested from the 4th centuryvia numerous archaeological remains and textual sources. The morphology of the 150 tombs, their orientation, studies of the bodies – often mummified – and the grave goods have all been compared with those of some other Egyptian necropolises dating from the late Roman period to the early Byzantine period, namely from the 4th to the late 6thcentury. This confrontation of data has brought forth several criteriathat seem to allow identification of a Christian necropolis. The funerary practices established by the first Christians thus combine elements inherited from their ancestors that already existed in the traditional necropolises and elements related to the new belief in the Christian religion. In parallel, multidisciplinary studies conducted at El-Deir lead us to discover the daily life of Christians who lived on the site in the Late Antiquity. The environment in which this population progressed, the cultures it developed, its professional and hand-crafted activities, the pains endured by its members and the links between this community and the exterior thus start to be revealed

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Chaussard, Guilain. "La perte, l'exil et la grâce : esthétiques de Terrence Malick." Electronic Thesis or Diss., Paris Est, 2021. http://www.theses.fr/2021PESC2004.

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Cette thèse a pour sujet le cinéma de Terrence Malick. Fondée sur une approche esthétique, elle envisage de l’éclairer sous ses multiples aspects, en montrant comment le sens de l’œuvre et les références qu’elle mobilise sont toujours travaillés par le cinéaste en des termes proprement cinématographiques qui requièrent, pour être véritablement mis au jour, une analyse attentive à l’image et à ses tensions avec les éléments sonores. On y rattache les films de Malick, lorsque cela permet de les éclairer, à une pluralité de sources (philosophiques, théologiques, littéraires, picturales, musicales et filmiques), qui puisent pour l’essentiel dans la tradition platonico-chrétienne, sans être exclusif de la sensibilité orientale (qui fait partie, dans une moindre mesure, de l’héritage de Malick) voire de la philosophie athée. S’ouvrant par une première partie consacrée à la métaphysique dans La Ligne rouge, The Tree of Life et Voyage of Time, la thèse s’attache par la suite à mettre en lumière la dimension morale de l’œuvre selon une trajectoire en trois temps, inspirée de la Bible et qui se répète invariablement de La Ligne rouge à Une vie cachée : la perte, l’exil et la grâce
Grounded in an aesthetic approach, this thesis plans to enlighten the cinema of Terrence Malick in its various aspects, showing how the meaning of the work and the references it mobilizes are always worked on by the filmmaker in strictly filmic terms that require a close reading of the image and its tensions with the sound element. It links Malick’s films to a plurality of sources (philosophical, theological, literary, pictorial, musical and filmic), that draw essentially from a Platonic and Christian tradition, without being exclusive of oriental sensibility (which is, to a lesser extent, part of Malick’s heritage), or even atheistic philosophy. Opening with a first section devoted to metaphysics in The Thin Red Line, The Tree of Life and Voyage of Time, the thesis then seeks to shed light on the moral dimension of the work according to a three-step trajectory, inspired by the Bible and which invariably repeats itself from The Thin Red Line to A Hidden Life: Loss, Exile, and Grace

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Lambert, Benjamin. "Les Danses macabres hispaniques : Représentations de la mort de la péninsule Ibérique médiévale à la Nouvelle-Espagne." Electronic Thesis or Diss., Université Côte d'Azur, 2022. http://www.theses.fr/2022COAZ2034.

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Notre thèse de doctorat traite des représentations de la mort dans la péninsule Ibérique du bas Moyen Âge et du début de l'ère moderne, et du prolongement de celles-ci en Nouvelle-Espagne. Par représentations, nous entendons toute figuration artistique, spirituelle, sociale et mentale de la mort. Il apparaît qu'au cours du Moyen Âge, les royaumes hispaniques avaient développé une attitude singulière d'acceptation du trépas, en comparaison avec leurs voisins européens. La lecture commentée en chaire de l'Apocalypse continuellement depuis le VIIe siècle, associée au traumatisme de la perte d'un territoire à récupérer aux mains des Musulmans ainsi qu'aux difficultés démographiques, ont progressivement abouti à un sentiment mortuaire plus développé qu'ailleurs dans l'Occident médiéval. Durant le bas Moyen Âge, la mort devient un sujet de préoccupation parmi les sociétés hispaniques, et un sentiment nouveau d'acceptation de la dernière heure se développe au cours d'un XIVe siècle marqué par les conflits politiques et la catastrophe épidémique de la peste noire. Ainsi naquit le courant des Danses macabres, thème artistique issu de la religiosité médiévale chrétienne. Si le genre a connu ses plus célèbres représentations en France et en Allemagne, il apparaît que les royaumes hispaniques ont fortement contribué à son expansion, dans une forme singulière et antérieure aux productions que l'inconscient collectif considère comme les plus importantes. Progressivement, la mort, se faisant quotidienne et indissociable de l'imaginaire, va obtenir un rôle de médiateur symbolique entre la classe religieuse et la population, notamment à travers la forte consolidation des Ordres monastiques qui allaient devenir de plus en plus puissants à la fin du Moyen Âge. Parmi les Ordres mendiants, les Franciscains - communauté la plus répandue et la plus puissante en Espagne - sont ceux qui ont le plus adopté, exploité puis diffusé l'image de la mort. La grande majorité des œuvres d'art macabres connues en Espagne étaient intrinsèquement liées au contexte monastique franciscain, et servaient de mises en garde spirituelles : accentuer la mort, à travers des représentations artistiques explicites mettant en scènes des cadavres décharnés, était un moyen d'insister sur l'idée que la chair était corruptible, et que seule l'âme du chrétien pouvait être sauvée, méprisant ainsi les vanités terrestres. Dès la genèse de la Conquête, l'évangélisation massive de la population autochtone par les pouvoirs religieux chrétiens allait prolonger cette attitude mortuaire caractéristique de la péninsule Ibérique, et ce vers un nouveau territoire. Cette entreprise d'évangélisation, bien aidée par les communautés monastiques outre-mer - notamment franciscaines -, permit de donner naissance à une nouvelle société qui n'avait d'autre choix que d'être constamment en lien avec la mort, ayant intégré l'au-delà de la spiritualité mésoaméricaine à la cosmogonie chrétienne.C'est dans ce nouveau territoire, enfant de deux cosmovisions différentes, que se développera une expression artistique macabre considérable, bien enrichie par la sensibilité baroque des Temps modernes. Peu de temps avant les indépendances des nations d'Amérique, nous trouvons en Nouvelle-Espagne une véritable culture de mort dont le symbole le plus parlant nous semble être La portentosa Vida de la Muerte (1792) du frère franciscain Joaquín Bolaños, dernière grande œuvre d'art macabre héritée de la tradition médiévale chrétienne. L'héritage de ces deux mondes sera d'une importance telle qu'il deviendra petit à petit un symbole de la culture mexicaine, à travers une tradition populaire mettant en scène davantage les morts que les vivants, phénomène que nous pouvons encore constater aujourd'hui dans le Mexique quotidien
This PhD thesis implies the confrontation between the vision of death related to totally opposite worlds : medieval and modern Spain on one hand, and Mesoamerica on the other. After the Conquest of the Aztec Empire and the territories from Ancient Mexico in the 16th century, a strong sentiment of religious and civilizational syncretism was born in the land that would later be called New Spain. This brand new Christian entity, that had been absorbing precolombian components beyond the tamed population, will follow its evolution until the formation of the modern Mexican nation, as if it was the child of both opposite poles, successor of two peoples whose cosmovisions were totally different. Therefore, this study focuses on the representations of death from the late Medieval period/beginnings of the modern era in the Iberian Peninsula, to its own exportation to New Spain. By representations, we would mean every artistic, spiritual, social or even mental symbol of death. It appears that throughout the Middle Ages, a singular attitude of acceptation of death grew among the Hispanic kingdoms, in comparaison to their European neighbours. The public lectures and commentaries about the Apocalypse, continuously since the 7th Century, coupled to the trauma of the territory loss to the Muslims and demographic issues, ended up a mortuary sentiment more elaborated than in any other land in Europe. During the Late Medieval Period, death became a matter of concern among the Hispanic societies, and a new feeling of last hour acceptation developps over the course of the 14th Century, heavily marked by political conflicts and the tragedy of the Black Plague. That is how Dances of Death were born from the christian medieval religiosity. Even though the genre was very popular in France and Germany, it seems that the Hispanic kingdoms heavily contributed to its expansion, in a singular way that was anterior to the other European productions that many still consider as the most famous or important one nowadays.Gradually, death was about to acquire a symbolical role of mediation between religous class and the population, thanks to the consolidation of monastic communities that would be more and more powerful at the end of the Medieval period. The Franciscan community, the most powerful and spread at this time in Spain, is the one who most exploited and shared the image of death. A majority of Spain macabre productions were associated to the Franciscan spirit, as they were used as spiritual warnings. The putrefacted corpse was then a way to emphasise the concept of the corruptible body, and only the soul of the Christian could be saved, in comparison to the vanities of Earth. Since the beginning of the Conquest, the massive evangelisation of the native population by the Christian religious institutions would extend this Iberian attitude, towards a new land. This evangelisation conquest, helped by monastic communities overseas -mostly Franciscan- allowed the birth of a new society constantly connected to the idea of death, between the Mesoamerican spirituality and Christian cosmovision. This new land, child of two different worlds, would extend a macabre artistic expression throughout the years, helped by the baroque esthetic from the Early modern period. A few years before the independance of American nations, a genuine culture of death was growing in the Viceroyalty of New Spain, whose most compelling symbol seems to be La portentosa Vida de la Muerte (1792) by the Franciscan monk Joaquín Bolaños, influenced by the Christian Medieval tradition. The legacy of these two worlds soon would be a symbol of Mexican culture, as its popular tradition depict more the dead than the living, a phenomenon that is still visible nowadays in Mexican daily life

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Nikkel, Marc R. "The origins and development of Christianity among the Dinka of Sudan, with special reference to the songs of Dinka Christians." Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/30581.

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The Dinka, largest of Sudan's ethnic groups, were central to early missionary ventures on the Upper Nile, both Roman Catholic and Anglican. Committed to their cattle-based manner of life, however, the Dinka proved among the most resistant of Southern Sudanese peoples, largely indifferent to missionary education and evangelism. Only after Sudanese independence, amidst the upheaval of civil war, did they find reason to embrace Christianity in large numbers. Increasingly Dinka in urban and rural settings adapted Christian faith and teaching to their needs, spiritual, social and political. This thesis seeks to document the history of Christianity among the Dinka both during and after the missionary era. An introductory chapter examines aspects of Dinka anthropology, theories of Nilotic derivation, and speculations as to their earliest religious influences. The problems of missionary translation and variations in Dinka vocabulary are discussed and key Dinka religious terms defined. Chapters II. and III. document Dinka encounters with the soldiers, merchants and missionaries who penetrated their lands during the 19^th Century. Memory of the slave trade and the Mahdiyya, maintained in oral literature, continued to influence Dinka attitudes toward alien religion. Though short lived, the initial Roman Catholic initiatives among the Dinka impacted the thought of Daniel Comboni whose efforts to redeem and educate young slaves led to the conversion of several notable Dinka. Chapters IV. and V. examine 20^th Century Protestant and Roman Catholic mission in Dinkaland.

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Toupin-Guyot, Claire Fouilloux Étienne. "Modernité et christianisme." [S.l.] : [s.n.], 2000. http://theses.univ-lyon2.fr/sdx/theses/lyon2/2000/toupin_c.

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Parmegiani, Raquel de Fátima [UNESP]. "Salvação e Juízo Final na Alta Idade Média hispânica: o Comentário ao Apocalipse do Beato de Liébana." Universidade Estadual Paulista (UNESP), 2008. http://hdl.handle.net/11449/103208.

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Nosso trabalho procura investigar como o universo simbólico ligado à literatura apocalíptica cristã – mais especificamente as idéias de Juízo Final e Salvação – foi apropriado pelo Beato de Liébana na Alta Idade Média hispânica para compor seu Comentário ao Apocalipse e como, a partir desta obra, ele foi utilizado no processo de construção e divulgação de um referencial – representação – cristão de visão de mundo. Nossa pesquisa volta-se, portanto, para a relação entre o “mundo dos leitores” e o “mundo do livro”, ou seja, para as práticas da leitura e da escrita que permearam a produção, a circulação e a leitura do C Ap. Coube a nos pensarmos como uma cultura que privilegiava a oralidade, como aquela da Alta Idade Média, apoiou-se neste texto escrito para, em face dele, produzir um sentido e construir uma normatização cristã do universo sócio-religioso. Por conseguinte, nosso intuito esteve em buscar os vestígios das práticas de leitura que acompanharam os destinatários do C Ap e dos indícios que eles podem nos dar da atuação deste texto enquanto discurso (processo), revelando-nos pontos de sua coerência (interação com o leitor) e sua intenção (efeito de sentido).
Our research applies on an investigation about how the universe linked to the apocalyptic Christian – more specifically the concepts the concepts on Revelations and the Gospel of Salvation – were appropriated by the Beatus of Liébana in the Hispanic High Middle Ages to write his Commentary of Revelations and how, from this masterpiece, the ideas were used in the process of creation e dissemination of a Christian referent – representation – concerned to point of view. So, we focuses the relation between “the world of readers” and “the word of the book”, that is, we highlight the reading and writing practices that permeated the production, distribution and reading of the Beatus Apocalypse. It was our duty to think how a culture that used to privilege oral records, like that one in the High Middle Ages, was supported by that written text to, before it, produce a meaning and build a Christian standardization of the social-religious universe. Consequently, our objective was regarded in looking for the traces of the reading habit that accompanied the destinations of Beatus Apocalypse and in the evidences that the revelations may give us in order to comprehend such manuscripts as speech (process), showing points of its coherence (interaction with the reader) and its intention (meaning effect).

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Ferreira, Cláudio Alvarez. "O vinho das almas: xamanismo e cristianismo no Santo Daime." Pontifícia Universidade Católica de São Paulo, 2008. https://tede2.pucsp.br/handle/handle/2081.

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The Brazilian religious movement known as the Santo Daime, was born at the suburb of Rio Branco, state of Acre, during the 1930`s. Its founding father was Raimundo Irineu Serra, from the state of Maranhão. This religious movement has its ritual s foundation stone in the ingestion of a sacred beverage known as Santo Daime. Because of its peculiarities and for its expansion around Brazil and the world, the Santo Daime stood out nationally and internationally in the religious scenery. During its formation process, various religious sources had been melted and reelaborated, such as: Christianism, amazon xamanism, esoteric currents, the kardecist spiritism and african-brazilian religions. Considering the xamanic source as the most important, most of the academic papers regards The Santo Daime religion as a xamanic movement, taking into account ecstatic experiences of participants in the Santo Daime rituals, leaders being compared to xamans and the healings attributed to the sacrate beverage. However, what has been observed, considering the doctrinary assemblage and the daimistic symbols, is that there is a central Christian axis which guides all the symbolic reelaboration that constitutes the Santo Daime. Therefore, even more than a xamanic movement, the Santo Daime is a Christian movement, stablishing a much more peculiar way of following the Christian principies, deeply influenced by the praxis and symbols from the Brazilian popular Catholicism. In this direction, The Daime de Guarda, a particular category of the holy beverage s private usage, approaches copiously the domestic saints cult in the Catholic popular praxis in Brazil
O movimento religioso brasileiro, conhecido como Santo Daime, nasceu na periferia de Rio Branco, estado do Acre, durante a década de 30, do século XX. Fundado pelo maranhense Raimundo Irineu Serra, esse movimento religioso tem como eixo central de sua ritualística a ingestão de uma bebida sagrada conhecida como Santo Daime. Em decorrência de suas peculiaridades e pela sua expansão pelo Brasil e pelo mundo, o Santo Daime se destacou no cenário religioso nacional e internacional. Durante seu processo de formação, foram sendo fundidas e reelaboradas matrizes religiosas das mais diversas, como o cristianismo, o xamanismo amazônico, correntes esotéricas, o espiritismo kardecista e as religiões afro-brasileiras. Considerando a matriz xamânica como a mais importante, boa parte dos trabalhos acadêmicos sobre o tema interpreta o Santo Daime como um movimento xamânico, levando em conta as experiências extáticas dos participantes dos rituais daimistas, as lideranças comparadas aos xamãs e os processos de cura com a bebida sagrada. Entretanto, o que se observa, considerando-se o conjunto doutrinário e de símbolos daimistas, é que existe um eixo central cristão que norteia todo processo de reelaboração simbólica na constituição do Santo Daime. Portanto, mais que um movimento xamânico, o Santo Daime é um movimento cristão, estabelecendo uma forma muito peculiar de seguir os princípios do cristianismo, profundamente influenciada pelas práticas e símbolos do catolicismo popular brasileiro. Neste sentido, o Daime de Guarda, uma categoria particular de utilização privada da bebida sagrada, se aproxima amplamente do culto doméstico aos santos nas práticas católicas populares do Brasil

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Austin, Denise A. ""Kingdom-minded" people : Christian identity and the contributions of Chinese business Christians /." [St. Lucia, Qld.], 2005. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18676.pdf.

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Tang, Zhifeng. "Guo jia yu xin yang : yi jiu er ling nian dai Zhongguo Jidu tu dui guo jia zhu yi de hui ying = National and faith : a study on the responses of Chinese christians towards nationalism in the 1920s /." click here to view the abstract and table of contents, 1996. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b14245954a.pdf.

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Husein, Fatimah. "Muslim christian relations in the new order Indonesia : the exclusivist and inclusivist Muslims' perspectives /." Connect to thesis, 2003. http://eprints.unimelb.edu.au/archive/00001903.

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Garnier, Sébastien. "L'explication touchant le temple divin, les ornements sacrés et la divine Mystagogie de Syméon de Thessalonique (1429) : édition, traduction, commentaire." Thesis, Aix-Marseille 1, 2011. http://www.theses.fr/2011AIX10108.

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À la veille de la prise définitive de Thessalonique, l’archevêque Syméon (†1429) apporte les dernières retouches à son commentaire mystagogique, l’Explication touchant le temple divin, les ornements sacrés et la divine Mystagogie. Il s’agit de la troisième version d’un traité destiné à l’origine au clergé crétois. Le dernier traité mystagogique byzantin fait le tableau des fastes d’une liturgie pontificale et enregistre les derniers développements d’un rituel dont l’évolution touche alors à son terme. Synthèse de la tradition mystagogique qui l’a précédé, l’ouvrage manifeste un véritable retour aux sources du genre (Denys l’Aréopagite et Maxime le Confesseur). Syméon y propose un exposé de la doctrine eucharistique conforme aux thèses palamites sur la Grâce, conçue comme énergie commune aux hypostases de la Trinité mais distincte de son essence. Ce commentaire a joué un rôle essentiel dans le développement et la transmission du palamisme au sein de l’Église grecque. Cette dernière version est conservée dans le Zagorensis 23, où une main est intervenue directement dans le corps et les marges du texte afin de le corriger et de l’amplifier. La question de savoir si ces interventions sont autographes se pose. Nous tenterons d’en comprendre la signification. D’autre part les quatre témoins qui conservent cette version révisée, nous permettront d’en retracer l’histoire. Complétée par ces quatre témoins, nous présentons une édition de la leçon du Zagorensis, de lecture souvent difficile et lacunaire. Elle sera accompagnée d’une traduction. En contrepoint, l’étude de la tradition manuscrite nous permettra d’esquisser l’histoire de deux premières versions de cette œuvre
On the eve of the definitive fall of Thessalonica, archbishop Symeon (1429 ) brings the last touch to his mystagogical comment, the Explanation about the Divine Temple, the Sacred Ornaments and Divine Mystagogy. It is the third version of a treaty originally intended for the Cretan clergy. The last Byzantine Mystagogical treaty made thepicture of the splendors of an episcopal liturgy and registered the last developments of a rite the evolution of which touched then its term. Synthesis of the mystagogical tradition which preceded, the work testifies for a real return to the sources of the genre (Denys the Areopagite and Maxime the Confessor). Symeon proposes a presentation of the eucharistic doctrine in accordance with the palamites theses on the Grace, conceived as the energy common to the hypostases of the Trinity but different from Their essence. This comment played anessential role in the development and the transmission of Palamism within the Greek Church. This last version is preserved in Zagorensis 23, where a hand intervened directly in the body and the margins of the text to correct and amplify it. The question to know if these interventions are original arises. We shall try to understand its meaning. On the other hand four witnesses which keep this revised version, will allow us to redraw its history. Completed by these four witnesses, we present an edition of the lesson of Zagorensis, whose reading is often difficult and incomplete. It will be accompanied with a translation. In counterpoint, the study of the handwritten tradition will allow us to sketch the history of first two versions of this work

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Furlan, Francesco. "Il racconto escatologico-apocalittico e le dinamiche di conflitto : Temi e testi escatologici della produzione arabo-islamica e cristiana a confronto (sec. VII-IX)." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP048.

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Cette recherche entend analyser les productions eschatologiques byzantines et arabes rédigées pendant les deux premiers siècles après la naissance de l'Islam. L'expansion soudaine des troupes islamiques, a été interprétée par les Chrétiens d'Orient surtout selon une optique apocalyptique; une grande partie des sources en grec et en syriaque compte l'invasion soudaine des Arabes parmi les signes de la fin des temps. Dans la narration eschatologique la conquête arabe devient une tribulation éphémère avant la victoire finale du bien; cette vision de l'histoire fournit ainsi des éléments d'espoir et d'encouragement à la résistance des Chrétiens assujettis. À cette fin, les conquêtes musulmanes ont été assimilées à des figures eschatologiques de la précédente production apocalyptique juive et chrétienne: leur avènement a été perçu comme une punition pour les péchés des Chrétiens, et ainsi les caractéristiques des bêtes apocalyptiques ou quelles des hordes de Gog et Magog ont été attribuées aux nouveaux conquérants. Les événements choquants de ces années ont été ainsi inclus dans une vision sotériologique, et dé-historicisés par la médiation fondamentale mise en œuvre par le discours apocalyptique. Les prophéties d'affranchissement ont en outre développé une figure messianique "nationale" et humaine: le «Dernier Empereur», le souverain grec vainqueur des Arabes avant la descente de Jésus Christ. De même, entre les conquérants musulmans, après la chute soudaine des Sassanides, la production eschatologique a été consacrée à la représentation apocalyptique de l'ennemi byzantin: des pics de pression eschatologique sont détectables dans les oeuvres eschatologiques musulmanes en même temps que les deux sièges de Constantinople de 674-678 et 717-718; un grand nombre des traditions (aḥādīth) a été dédié à la prédiction de la chute de la ville; souvent dans la tradition eschatologique musulmane la conquête de Constantinople est le dernier événement avant le jugement final, ou le prélude au royaume chiliastique du Mahdī, le souverain juste décrit dans la grande production des aḥādīth musulmane. Les craintes d'une campagne de reconquête byzantine ont été sublimées dans les traditions musulmanes, qui représentent cet événement comme une fitna (tribulation) temporaire avant la victoire de l'Islam; dans ce cas également, par conséquent, la peur de l'ennemi est annulée par la dé-historicisation religieuse, qui donne un nouveau sens aux événements par l'intermédiaire du discours apocalyptique. La principale collection de traditions eschatologiques musulmanes est le Kitab al-Fitan (Livre des tribulations) de Nu'aym b. Hammad rédigé avant l'année 844. Cette collection, qui comprend plus de deux mille traditions séparées par chapitre, est l'une des rares œuvres de collection organisée par une division thématique, et est probablement la plus ancienne parmi celles qui existent aujourd'hui. J'ai effectué une traduction des principales narrations eschatologiques contenues dans cette œuvre
In my research I analyse the eschatological productions, both Christian and Muslim, written in the two centuries after the birth of Islam. In works such as the Syriac apocalypses of Pseudo-Methodius and Pseudo-Ezra the sudden expansion of Muslim troops was mainly perceived by Eastern Christians as an apocalyptic trial, a sign of the End of Time. On the Muslim side, the main eschatological aḥādīth collection, the Kitab al-Fitan by Nu’aym b. Hammad (d. 844) shows the existence of a vital apocalyptic production which rose in correspondence to times of internal and external strife. The first part of my work deals with the use of these apocalyptic texts as historical sources, by analysing the so-called ‘vaticinia ex eventu’ (the genuine historical narrations concealed in the eschatological texts by the use of pseudonymia and isnad backdating) to shed light on some of the main events of the Arab-Byzantine conflict (e.g. the still debated chronology and size of the Arab sieges of Constantinople). In a second part I survey some of the main themes common to both of these eschatological productions (such as the depiction of the enemy, the development of messianic figures, the role of Jerusalem in the end-time, etc.); the use of a comparative perspective bears a fundamental theoretical contribution, by highlighting the presence of direct references between the different traditions, but also by underlining the common processes of eschatological production and development. Some other remarks deal with the contemporary use of these traditions, made by both Muslim and Christian fundamentalists, who look for a “prophesied roadmap” to read the current world events

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Sunnen, Myriam. "Malraux et le christianisme /." Paris : H. Champion, 2009. http://catalogue.bnf.fr/ark:/12148/cb414809055.

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Texte remanié de: Thèse de doctorat--Littérature française--Paris 3, 2004. Titre de soutenance : Dialogue d'un agnostique ave le christianisme : l'exemple d'André Malraux.
Bibliogr. p. 493-527. Index.

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Druenne, Loïc. "Rends-moi ce qui est mien : le patrimoine religieux, entre intérêts politiques et identités religieuses." Thesis, Université d'Ottawa / University of Ottawa, 2018. http://hdl.handle.net/10393/38087.

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« L’union fait la force », dit l’adage : de tout temps, l’être humain a fait jouer le meilleur de son capital social (Putnam 2001) pour s’allier avec d’autres et faire société (Ponthieux 2006). Les groupes ainsi formés, unis par des intérêts communs et selon des géographies variables, se trouvent invariablement confrontés tôt ou tard à d’autres groupes aux objectifs parfois bien différents des leurs. Quel que soit le terme employé ou la théorisation envisagée pour qualifier et modéliser les modalités de cette rencontre, l’interaction force invariablement les groupes impliqués à confronter les habitudes et visions des uns et des autres. Mais que faire lorsqu’une incompatibilité se pose, lorsque les intérêts des uns et des autres ne semblent pas pouvoir se réaliser simultanément ? L’idée défendue dans cette thèse est qu’une intégration maximale des parties dans les processus de gestion du patrimoine accompagnée d’une réforme des systèmes de justice et d’un enseignement de qualité pourra faire du patrimoine un vecteur de développement à part entière. Afin de démontrer la pertinence de cette affirmation, deux cas d’étude bien différents mais néanmoins complémentaires ont fait l’objet d’une recherche approfondie : la mosquée-cathédrale de Cordoue (Espagne) et la mosquée de Babri à Ayodhya (Inde). Toutes deux font l’objet de conflits à géométries variables, entre des groupes politiques et religieux poursuivant des objectifs distincts. A travers une analyse des arguments et des modes d’action des différents acteurs des deux débats, cette thèse aboutit à la conclusion que ces conflits patrimoniaux relèvent directement des droits culturels des groupes concernés. Sans proposer de solution unique, est esquissée à l’issue de cette recherche une approche compréhensive et inclusive faisant du patrimoine et de la culture qui l’inclut un outil de développement pour les sociétés qui l’accueillent.

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Yu, Kwok-hung. "To save the nation a study of Wu Yao-tsung's (1983-1979) ideas of reform = Shi dai de hui ying : Wu Yaozong de jiu guo guan /." Click to view the E-thesis via HKUTO, 1997. http://sunzi.lib.hku.hk/hkuto/record/B31951594.

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Harrison, Alwyn Richard. "Andalusi Christianity : the survival of indigenous Christian communities." Thesis, University of Exeter, 2009. http://hdl.handle.net/10036/113993.

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This thesis comprises an attempt to re-evaluate the experience and the survival of the indigenous Christian population of al-Andalus. It is a response to two problematic aspects of the historiography, whose authority has only recently begun to be questioned: first, the inordinate focus upon the polemical and problematic mid-ninth-century Cordoban hagiography and apologetic of Eulogius and Paul Albar, whose prejudiced vision has not only been accepted as a source of social history, but also projected onto all Andalusī Christianity to support the second – the assertion that conversion happened early and en masse, and led to their eradication in the early twelfth century. Eulogius and Albar’s account of a Córdoba oppressed and Christians persecuted (a trope herein dubbed the ecclesia destituta) has dominated thinking about the indigenous Christians of al-Andalus, due to its championing by Catholic historians since the texts’ rediscovery and publication in 1574, and by nineteenth-century Spanish nationalists to whose ideological and patriotic purposes it was amenable. The Cordobans’ account is here re-evaluated as regards its value as a historical artefact and its internal problems are outlined. The discrepancies between the picture created by Eulogius and Albar and that of other contemporary reports, and the problematic hagiography, are then explained to some degree by the literary models Eulogius had at his disposal – of primary interest are the classical pagan poetics of Vergil, Horace and Juvenal and the late antique theology of Augustine. Albar’s famous despair at the Arabisation of the Christian youth has, in conjunction with Eulogius’ ecclesia destituta and the relative scarcity of documentary evidence for the Christians of Andalusī territory, formed the crux of assumptions regarding the speed and extent of Arabisation and conversion. In reassessing Richard Bulliet’s ‘curve of conversion’, which seemed on a faulty reading to prove these assumptions, the second part of the thesis seeks to argue that profound Arabisation did not impact until a century later than is thought and resulted not in assimilative decline but in a late cultural flowering, and show the long, and in many places unbroken, survival of indigenous Christian communities in al-Andalus to the early fifteenth century.

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Yu, Kwok-hung, and 庾國雄. "To save the nation." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1997. http://hub.hku.hk/bib/B31951594.

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Amsellem, Roxane. "La couronne dans les sources iconographiques et textuelles juives et chrétiennes : significations d’un symbole tardo-antique." Thesis, Paris 10, 2017. http://www.theses.fr/2017PA100049.

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Le motif de la couronne, fortement présent dans les corpus iconographiques juifs et chrétiens, a été majoritairement perçu comme une contamination païenne des dits répertoires. Par la même, son interprétation symbolique est jugée secondaire et son emploi serait essentiellement d’ordre décoratif. Par la constitution d’un double corpus sélectif, l’un iconographique et l’autre textuel, notre démontrons que ce motif connaît une signification symbolique profonde et propre aux deux religions. Mes travaux permettent, d’une part, une meilleure compréhension des évolutions iconographiques et religieuses si caractéristiques de l’Antiquité tardive, et, d’autre part, de cerner les interactions entre les groupes religieux juifs et chrétiens du monde gréco-romain. En effet, la prise en compte et la confrontation de l’ensemble des sources textuelles et iconographiques tardoantiques juives et chrétiennes ont tout d’abord montré que le thème de la couronne est omniprésent. Cette omniprésence s’explique dans la mesure où les significations symboliques qu’elle véhicule sont fondamentales et multiples. Attribut de pouvoir (celui du roi celui du prêtre), attribut et sceau divin, attribut christique, angélique et céleste, la couronne est au cœur de la pensée juive et chrétienne de la rétribution. Ce symbolisme puissant s’enracine dans la Bible. C’est à partir des passages bibliques, pourtant peu nombreux, mentionnant la couronne, que les exégèses ultérieures se sont constamment développées ; cela en insistant toujours plus sur la dimension céleste de la signification de ce motif, au détriment de ses connotations terrestres liées historiquement à la royauté davidique et à la prêtrise aaronienne. Le motif de la couronne et son interprétation de plus en plus eschatologique sont présents dans tous les corpus littéraires ou épigraphiques que nous avons étudiés. Les premiers témoins de cet accroissement de la valeur symbolique de la couronne sont les littératures intertestamentaire, pseudépigraphique et qumrânienne au tournant de notre ère, dans lesquelles l’attention se focalise sur le sort des justes
The motif of the crown, strongly present in the Jewish and Christian iconographic corpus, was mainly perceived as a pagan contamination of the said repertoires. By the same token, its symbolic interpretation is considered secondary and its use essentially decorative. By the constitution of a selective double corpus, one iconographic and the other textual, we demonstrate that this motif knows a deep symbolic meaning specific to both religions. My work makes it possible, on the one hand, to better understand the iconographic and religious evolutions so characteristic of late antiquity, and, on the other hand, to identify the interactions between the Jewish and Christian religious groups of the Greco-Roman world.Indeed, taking into account and confronting all Jewish and Christian late antique textual and iconographic sources initially showed that the theme of the crown is omnipresent. This omnipresence is explained insofar as the symbolic meanings which it conveys are fundamental and multiple. Attribute of power (that of the king that of the priest), attribute and divine seal, attribute Christic, angelic and celestial, the crown is at the heart of the Jewish and Christian thought of retribution.This powerful symbolism is rooted in the Bible. It is from the biblical passages, however few in number, mentioning the crown, that the subsequent exegeses have been constantly developed; With an increasing emphasis on the heavenly dimension of the meaning of this motif, to the detriment of its terrestrial connotations historically related to the Davidic kingdom and the Aaronic priesthood. The motif of the crown and its increasingly eschatological interpretation are present in all the literary or epigraphic corpuses that we have studied. The first witnesses to this increase in the symbolic value of the crown are the intertestamental, pseudepigraphic and qumranian literatures at the turn of our era, in which attention focuses on the fate of the righteous

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Chevallier, Philippe. "Michel Foucault et le christianisme." Thesis, Paris Est, 2009. http://www.theses.fr/2009PEST0030.

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Les références au christianisme sont constantes dans l’oeuvre de Michel Foucault. Cette constance s’inscrit dans un questionnement philosophique plus large sur notre actualité : comprendre ce qui, aujourd’hui, nous constitue sujets de nous-mêmes, dans des rapports de savoir et de pouvoir, demande en effet de s’interroger sur la spécificité du rapport à soi que l’Occident a défini depuis les premiers siècles chrétiens. Notre thèse propose une étude critique de l’ensemble de ces références chrétiennes, mettant en lumière leurs règles de lecture et d’interprétation, avec une attention particulière portée au cours inédit Du gouvernement des vivants (1979-1980). Trois temps scandent un parcours qui ne se veut pas chronologique : 1) objets, 2) lectures, 3) interprétations. La première partie de notre travail montre comment le christianisme est devenu, à partir de 1978, un objet d’étude à part entière pour Foucault, malgré la dissolution des grandes entités historiques initialement provoquée par l’archéologie et la généalogie. Deux notions nouvelles ont permis une analyse du phénomène chrétien sur une longue durée, sans présupposer une quelconque essence du christianisme : la « gouvernementalité » (cours Sécurité, territoire, population en 1977-1978) et les « régimes de vérité » (cours Du gouvernement des vivants en 1979-1980). Cette dernière notion découpe dans les pratiques chrétiennes un certain type d’actes réfléchis : ceux par lesquels un sujet manifeste la vérité de ce qu’il est. La deuxième partie s’attache à la manière dont le philosophe lit les écrits chrétiens, avec des déplacements méthodologiques importants dans la manière de recevoir ces textes. Le corpus patristique, objet de plusieurs leçons au Collège de France en 1978 et 1980, permet non seulement une étude synthétique des sources utilisées par Foucault (sources primaires et secondaires), mais également une compréhension fine de ses pratiques de traduction, au plus près du lexique original des textes. Dans la troisième partie, nous nous efforçons de ressaisir l’interprétation générale que le philosophe donne du christianisme, des études sur la folie et la littérature des années 1960 à celles consacrées aux « techniques de vie » à partir de 1980. Cette interprétation ne se construit pas d’elle-même, mais toujours en regard de l’Antiquité gréco-romaine. Loin de l’image facile d’un christianisme ascétique et intransigeant, Foucault définit l’originalité chrétienne comme la reconnaissance et l’institution paradoxale d’un rapport précaire à la vérité
There are constant references to Christianity in Michel Foucault’s work. This continuing interest forms part of a wider philosophical questioning of our present: the effort to understand what constitutes us, today, as subjects of ourselves, within relations of knowledge and power, requires an interrogation about the specificity of the relation to self which the West has since the early centuries of the Christian era. Our thesis proposes a comprehensive critical study of these Christian references in Foucault, seeking to throw light on their rules of reading and interpretation, and paying particular attention to the unpublished lecture series Du gouvernment des vivants (1979-80). The study is partitioned into three levels, not arranged in strict chronological sequence: (1) objects ; (2) readings ; (3) interpretations. The first part of our work shows how Christianity became, from 1978, a whole object of study for Foucault, exempt from the general dissolution of major historical entities which had been initially an effect of his aracheological and genealogical methods. An analysis of the Christian phenomenon over a long timespan was made possible by two notions which make it possible to avoid the pitfalls of essentialism: « governmentality » (introduced in Security, Territoty, population) and « regimes of truth » (in « Du gouvernement des vivants »). The second part pays attention to the way our philosopher reads the Christian texts, one which is marked by distinctive inflexions over the whole course of his trajectory. Looking at the handling of he patristic corpus, which forms the topic of several lectures in 1978 and 1980, we can survey not only Foucault’s choice of primary and secondary sources, but also examine in detail his translating practice. In the third part, we try finally to encompass Foucault’ general interpretation of Christianity, from the early studies on madness and literature in the 1960s to those of the 1980s devoted to techniques of living. This interpretation does not develop by itself, but is always juxtaposed to considerations on Greco-Roman antiquity. Far from offering a facile image of an ascetic and intransigent Christianity, Foucault defines Christianity’s originality as the recognition and paradoxical institution of an instrinsically fragile relation to truth

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Gregori, Alessandro Mortaio. "Comunicação visual na antiguidade cristã: a construção de um discurso imagético cristão do Ante Pacem aoTempora Christiana (s. III ao VI)." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/71/71131/tde-26092014-112457/.

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Utilizando-se da metodologia proposta pela Arqueologia da Imagem, assim como dos estudos iconográficos tradicionais, este trabalho procura compreender a origem e posterior evolução das imagens paleocristãs entre os séculos III e inícios do VI.Considerando que a cristianização do mundo romano foi um processo lento e gradual, o estudo deimagens cristãs do período assinalado pretende averiguar, com o auxílio da análise da cultura material, a possibilidade de se identificar a formação de um discurso imagético, ou de um programa doutrinário visual cristãoao longo da Antiguidade Tardia. A investigação e explicitação deste discurso, por meio da pesquisa arqueológica, intenta decifrar a conexão existente entre arte e sociedade, localizando na evolução da iconografia cristã antiga a essência do poder das imagens para aquela comunidade, seu conteúdo de produção e difusão de símbolos identitários e espirituais.
Using the methodology established by the Archaeology of Image and the traditional iconographic studies, this present work intends to understand the origins and further evolution of paleochristian images between the IIIth and the beggining of the VIth century. The christianization of the Roman world was a slow and gradual process. The work with christian images of the period tries to investigate, with also the help of christian material culture, the creation of an imagetic discourse, or a visual doctrinal program through the Late Antiquity. The research and the exploitations of this discourse in archaeology intends to decipher the connection between art and society, localizing in the evolution of the ancient christian iconography the power of images, its content of production and the diffusion of spiritual and identity symbols.

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Willey, D. J. P. "Christianity and animals." Thesis, University of Liverpool, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.355619.

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Dissertations / Theses on the topic 'Christianism'

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