La notion de scellement de la prophétie (khatm al-nubuwwa) est une doctrine centrale en Islam. R. Blachère (m. 1973) parle d’un « dogme théologique de valeur primordial ». Cependant, comme toute doctrine, celle-ci a une histoire qui, en l’occurrence, remonte aux débats survenus à la mort de Muḥammad pour savoir si la prophétie s’arrêtait ou continuait après lui. C’est un passage coranique, le Cor 33, 40, où l’épithète khātam est appliqué à Muḥammad, qui sera au coeur de ces débats et, par la suite, alimentera, jusqu’au VIIIe/XIVe siècle, de multiples controverses autour de la question de la prophétie et de l’héritage prophétique, de l’excommunication (al-takfīr), du consensus (ijmā‘), de la sainteté (al-walāya), etc. Toutefois depuis le XIXe siècle, plusieurs auteurs musulmans se proposent de renouveler les termes du débat à ce sujet. Sous leur plume, la notion de khātam al-nabiyyīn (sceau des prophètes) ou khatm al-nubuwwa (scellement de la prophétie) devient révélateur d’un ensemble de questions qui dépassent le seul fait de savoir si la prophétie continue ou s’arrête après Muḥammad. Par le biais de cette notion, c’est le rapport de l’Islam à la raison, à l’histoire, à la modernité qu’ils interrogent. Nous nous proposons donc de dresser, dans cette recherche, un tableau précis de la réception de ce passage coranique dans les premiers siècles et de ses relectures modernes et contemporaines. Une telle approche nous permettra de suivre, de manière concrète, l’évolution de la pensée islamique sur une doctrine fondamentale. Elle permettra aussi de montrer comment, dans la pensée islamique contemporaine, des auteurs tentent de soustraire le texte coranique des problématiques remontant aux premières générations. / The concept of finality of prophethood is a central doctrine in Islam. R. Blachère (d. 1973) talks about a “theological dogma of primary value”. However, like for all doctrines, this one has a background which goes back to the debates following Muḥammad’s death. Precisely, the debates were aimed at knowing if the prophecy was sealed after him? The crucial point of those debates concerns a passage from the Qur’ān, the Q. 33, 40, in which the epithet khātam is applied to Muḥammad. Indeed, numerous polemical debates had been fed by this passage up to the 8th/14th century concerning the question of prophecy, prophetic heritage, excommunication, consensus, sainthood, etc.However, since the nineteenth century, several Muslim thinkers proposed to renew the terms of the debate. In their writing, the concept of khātam al-nabiyyīn (seal of prophethood) or khatm al-nubuwwa (finality of prophethood) becomes indicative of a set of questions going beyond knowing if prophecy stops or continues after Muḥammad. Through this concept, they examine the relationship between Islam and Reason, Religion and History, Islam and Modernity, etc. In this study we raise a precise picture of the different interpretations of this concept both those developed in the earliest centuries of Islam and those written by modern and contemporary Islamic thinkers. Such an approach will allow us to follow concretely the evolution of the Islamic thought over a fundamental doctrine. It will also allow to highlight how, in the contemporary Islamic thought, some thinkers are trying to free the Qur’ānic text from issues goes back to the first generations of Islam.

Assez peu reconnu à son époque et encore largement méconnu aujourd'hui, l'intellectuel algérien Malek Bennabi (1905-1973) a pourtant fait une entrée remarquée dans la vie intellectuelle en Algérie avec sa notion de "colonisabilité " en 1949. Il se fera connaitre ensuite dans le monde musulman notamment avec ses définitions fonctionnelles de la culture et de la civilisation. Néanmoins, sa conception réformiste de la religion, nommée " idée religieuse " et ayant une fonction sociale, a été très peu analysée. Or, elle est la clé de voûte de la compréhension de la pensée de Bennabi. Pour lui, " l'idée religieuse " doit être une idée vécue comme une " vérité travaillante ", authentique avec l'islam et efficace dans le monde moderne. Il mélange des savoirs issus à la fois de la Tradition musulmane et des sciences humaines et propose de connecter l'islam authentique avec l'esprit technique cartésien. Ainsi, dans un contexte de décolonisation, Bennabi veut réaliser, par le déploiement moral et social de " l'idée religieuse " un projet de société pérenne, prospère et ouvert sur la civilisation humaine. Par le biais de cette notion " d'idée religieuse ", nous proposons, tout d'abord, de situer Bennabi dans l'histoire de l'Algérie mais aussi de l'islam contemporain. Nous voulons ensuite comprendre les fondements et les finalités de sa pensée qui est singulière au sein du réformisme musulman. Ce qui permettra enfin de mesurer l'impact de " l'idée religieuse " dans son projet de société sur trois niveaux de réflexion ; l'homme, la société, l'humanité. / Although he is not really recognized by his contemporaries and still largely unknown today, the Algerian intellectual Malek Bennabi (1905-1973) nevertheless made a remarkable entry into the intellectual life in Algeria with his notion of "colonisabilité ". Then, he will be known in the Muslim world with its functional definitions of culture and civilization. Thus, his reformist conception of religion, having a social function, which he called "religious idea", was ignored. It is, however, the keystone of the understanding of Bennabi's thinking. For him, "The religious idea" must be an idea lived as a "working truth", being authentic with Islam and effective in the modern world. He mixes the knowledge of the Muslim Tradition with the human sciences and proposes to connect his vision of an authentic Islam with the Cartesian technical spirit. Moreover, in a context of decolonization, Bennabi wants to realize, by the moral and social deployment of the "religious idea", a project of sustainable society, which he sees as being prosperous and open to human civilization. Through this concept of "religious idea" we propose, first of all, to question the place of Bennabi in the history of Algeria but also of contemporary Islam. Then, we want to question the foundations and the purposes of his thought which is singular in Muslim reformism. Finally, this will allow us to measure the impact of the "religious idea" in its project of society on three levels of reflection: man, society, humanity.

Cette thèse montre que, dans les Sermones in Matthaeum, les interprétations scripturaires développées par Augustin d’Hippone ont fait l’objet d’un choix, que justifie une adaptation pastorale au double contexte historique et liturgique de la prédication. Établi à partir du classement thématique des Mauristes, le « corpus » regroupe des sermons prêchés en différents lieux, entre 393 et 430 ; il se prête donc à une évaluation de ces adaptations.Le chapitre 1 propose une synthèse critique des données contextuelles (historiques, géographiques, sociologiques et liturgiques) concernant ces sermons, comme autant de pierres d’attente à d’éventuelles adaptations ; le chapitre 2 montre que leur texte biblique, souvent vieux latin, a parfois un substrat africain. Les chapitres 3 à 6 analysent l’exégèse d’une vingtaine de sermons choisis pour leur dimension réflexive afin de questionner, de manière inductive, les motifs des adaptations exégétiques. Les études comparent les interprétations du texte commenté à celles présentes dans les autres œuvres augustiniennes et dans la tradition patristique, et intègrent une approche rhétorique. Homilétique, cette exégèse se situe, comme les sermons qui la développent, à l’intersection entre Parole de Dieu (chapitres 3 et 4) et réponses des hommes (chapitres 5 et 6). Elle assume la situation historique dans laquelle elle est élaborée pour, en s’insérant dans la dynamique de la liturgie dont elle reçoit la matière du commentaire et la finalité qui l’oriente, faire en sorte que la res qu’elle transmet de façon quasi sacramentelle par les uerba du prédicateur, fructifie chez les auditeurs.Cette thèse comprend aussi une bibliographie et quatre annexes : un fichier signalétique sur les Sermones in Matthaeum et son résumé, les relevés des occurrences augustiniennes des citations étudiées et la liste des lectures liturgiques de l’Évangile de Matthieu. / This doctoral thesis shows that in Sermones in Matthaeum the biblical interpretations developed by Augustine of Hippo were selected in order to comply with a pastoral adaptation to the double historical and liturgical preaching context. Established on the basis of the Maurists’ thematic classification, the corpus contains sermons preached in different places between 393 and 430; it is therefore suitable for evaluating these adaptations. Chapter 1 gives a critical survey of the contextual data (historical, geographical, sociological and liturgical) concerning these sermons, to be taken as potential, adaptable building blocks; chapter 2 shows that the biblical text, often in Old Latin forms, has an African substrate. Chapter 3 to 6 analyse the exegesis of about twenty sermons selected for their reflexive dimension, in order to inductively question the reasons for the exegetical adaptations. The analyses compare the interpretations of the commented text with those present in other Augustinian works and in the Patristic tradition, and integrate a rhetorical approach. Like the sermons which develop it, this homiletic exegesis lies at the intersection of God’s Word (chapter 3 and 4) and men’s answers (chapter 5 and 6). It assumes the historic context in which it is developed and penetrates the dynamic of the liturgy from which it gets the subject of its comment and the aim of its orientation, so that the res which it conveys in a quasi sacramental way through the uerba of the preacher bears fruit within the listeners. This doctoral thesis also includes a bibliography and four annexes: an identification file about the Sermones in Matthaeum and its summary, a summary table of Augustinian occurrences to be found in the analysed quotations and the list of the liturgical readings from Matthew’s Gospel.

Essa tese realiza, em um primeiro momento, uma investigação sobre a vinculação e o diálogo que pensamento de Paul Ricoeur estabelece com outras tendências filosóficas, em especial aquelas formuladas por Wilhelm Dilthey, Martin Heidegger e Hans-Georg Gadamaer e com a fenomenologia de Edmund Husserl, com ênfase em seu método fenomenológico. Nesse momento, também apresenta o diálogo que Paul Ricoeur mantém com a filosofia reflexiva de Nabert e as críticas que faz às chamadas filosofias do sujeito, em especial ao Cogito cartesiano. Apresenta dessa forma, os principais conceitos da filosofia hermenêutica, desde Friedrich Shcleiermacher, seu principal precursor, até Hans- Georg Gadamer, com ênfase na contribuição que Paul Ricoeur oferece para esse campo. Em um segundo momento, este trabalho examina a aplicação, por Paul Ricoeur, dos conceitos de sua hermenêutica na exegese que faz da Poética de Aristóteles, precisamente do ternário mimesis, muthos e katharsis. Apresenta, em seguida, a reinscrição que Ricoeur promove de seus resultados em uma teoria da narratividade, que ele chama de metagênero do narrativo. Este trabalho faz um recorte nesse metagênero, passando a acompanhar apenas o desenvolvimento promovido por Ricoeur que dá lugar à narrativa de ficção. Em seguida, examina esses conceitos, que se endereçam para a constituição da hermenêutica do si e tem na noção de identidade narrativa seu principal núcleo. No último momento, este trabalho realiza uma apropriação, no sentido gadameriano, dessa noção promovendo uma aproximação dela com o universo ficcional de Grande sertão:veredas, de João Guimarães Rosa. Por último, de forma muito breve, apresenta uma síntese das principais decorrências éticas, no sentido aristotélico, dessa noção. / This argument holds, in a first moment, a research on the linkage and dialogue that Paul Ricoeur establishes with other philosophical trends, especially those made by Wilhelm Dilthey, Martin Heidegger, Hans-Georg Gadamaer and Edmund Husserl, with emphasis on the phenomenological method. At that time, it also shows the dialogue that Paul Ricoeur maintains with Naberts reflective philosophy and the critics made to the philosophies of the self, in particular the Cartesian Cogito. Thus presents the main concepts of hermeneutic philosophy, since Friedrich Shcleiermacher, its principal precursor, until Hans-Georg Gadamer, with emphasis on the contribution that Paul Ricoeur offers for this field. Later, this work examines the application done by Paul Ricoeur of the concepts of his hermeneutic at the exegesis done at Aristotles Poetics, precisely the mimesis ternary, Muthos and katharsis. Then it shows the reinscription that Ricoeur promotes of his results on a theory of narrative, which he calls \"narrative meta-category. This work highlights this meta-category, monitoring only the development promoted by Ricoeur giving rise to the fiction narrative. Then examines these concepts, which address for the establishment of the \"hermeneutics of self\" and the core is the narrative identity notion. After that, this work takes ownership, in a gadamerian sense, of notion promoting an approach with the fictional universe of Grande Sertão Veredas, from João Guimarães Rosa. Finally, very briefly, presents a summary of the main ethical consequences, the Aristotelian sense, of that notion.

Made available in DSpace on 2016-07-27T13:46:33Z (GMT). No. of bitstreams: 1 PAULO SERGIO SOARES.pdf: 1819144 bytes, checksum: 46c1970907dfda3019e553fac5ee1358 (MD5) Previous issue date: 2015-02-13 / Theology and Science are distinct areas of knowledge s construction that can dialogue to each other, because both seek to explain the world. Is this dialogue possible, today, especially considering the extraordinary advances in Science and, on the other hand, the stagnation of Theology in its classic schema based on Revelation and Tradition, as well as the loss of its cognitive character? Efforts are being undertaken by representatives from both areas, in various directions, aiming at rapprochement between them. This requires, for both, renounce any confrontation, but also renounce the claim that there isn t any contradiction between Bible and Science, and follow the way of mutual collaboration, through a "critical-constructive interaction", as proposes Hans Küng. Since the Bible is one of the sources of theological knowledge, to the biblical hermeneutics this imposes the task of contributing with its specificity in this process. Texts that defy scientific knowledge, as the "stop of the Sun and the Moon", in Joshua 10,12-14, were in the midst of the crisis that resulted in disagreement and detachment between Theology and Science, since Galileo s case". Such texts are asking today to be revisited, in order to no longer obstruct the dialogue. With the historical-critical exegesis and the criticalconstructive hermeneutics of the referred text of Joshua, associated to some epistemological considerations, the present thesis wishes to contribute to the consolidation of a secure base for the bridge which has been building between the two areas. / Teologia e Ciência são áreas distintas de construção do conhecimento que podem dialogar entre si, pois ambas pretendem explicar o mundo. Será possível esse diálogo, hoje, sobretudo considerando os extraordinários avanços da Ciência e, em contrapartida, a estagnação da Teologia em seu esquema clássico baseado na Revelação e na Tradição, bem como a perda de seu caráter cognitivo? Esforços vêm sendo empreendidos por representantes de ambas as áreas, em diversas direções, visando a reaproximação entre elas. Isso exige, para ambas, renunciar a toda confrontação, como também ao "concordismo", à alegação de que não existe qualquer contradição entre Bíblia e Ciência, e seguir o caminho da mútua colaboração, por meio de uma interação crítico-construtiva , como propõe Hans Küng. Já que a Bíblia é uma das fontes do saber teológico, impõe-se para a hermenêutica bíblica a tarefa de contribuir com sua especificidade nesse processo. Textos que desafiam o conhecimento científico, como o da parada do sol e da lua , em Josué 10,12-14, estiveram no bojo da crise que resultou no desentendimento e afastamento entre a Teologia e a Ciência, a partir do caso Galileu . Tais textos pedem hoje uma revisita, de forma a não mais obstaculizar o diálogo. Com a exegese histórico-crítica e a hermenêutica crítico-construtiva do referido texto de Josué, associadas a algumas considerações epistemológicas, a presente tese deseja contribuir para a consolidação de uma base segura para a ponte que se vem construindo entre as duas áreas.

Made available in DSpace on 2016-04-29T14:27:28Z (GMT). No. of bitstreams: 1 Antonio Carlos Ferreira.pdf: 2962525 bytes, checksum: 115434630234989a8886f14a518bbb6d (MD5) Previous issue date: 2016-02-24 / The purpose of this thesis is to perform a narrative reading of Mark 4.35-41, focusing on the character of the individuals in order to understand their behavior when facing a dangerous situation in the storm at sea they ask Jesus, Master, do you not care that we are perishing? When facing danger, the prevalent emotions are fear, despair and anxiety. Therefore, the exegetical study will be conducted using psychology, a science that studies human behavior and mental processes. Based on the theoretical principles of Bible study as literature, the goal of the present study is to perform an exegetical analysis of the biblical narrative in Mark. The miracle description includes all issues related found in manuals and biblical commentaries with their multivisions. It also includes a parenetic, coeval analysis of the text based on the sciences of human behavior aimed at updating and application in modern life. Therefore, the text exegesis sheds light on the history, the validity of the pericope and update for modern life based on psychology. It applies to the study in question the historical-critical method over the structuralist and fundamentalist / Esta tese busca realizar uma leitura da narrativa em Marcos 4,35-41. Postula centrar-se no caráter dos personagens querendo entender o comportamento dos mesmos diante da situação de perigo na tempestade no mar expressa na inquirição dirigida a Jesus: ―Mestre, não te importa que pereçamos?‖ Diante de um perigo, as emoções sobressalentes no humano são medo, ansiedade e desespero. Por isso, o estudo exegético será realizado em diálogo com a psicologia, ciência que estuda o comportamento humano e os processos mentais. Tendo como base os pressupostos teóricos de estudo da Bíblia, enquanto literatura, este trabalho realiza análise exegética da narrativa bíblica em Marcos. Reúne em torno da narrativa de milagre todas as questões relativas ao tema que se encontram em manuais e comentários bíblicos com suas multivisões. Realiza ação parenética coeva do texto em diálogo com as ciências do comportamento humano visando atualização e aplicação na vida hodierna. Deste modo, a exegese do texto em questão, lança luz sobre a historicidade, a validade da perícope e atualização para a vida hodierna com corte psicológico. Aplicou-se ao estudo em questão o método histórico-crítico em detrimento ao estruturalista e ao fundamentalista

L’In epistulas Pauli de Théodoret de Cyr (Ve siècle) est le plus ancien commentaire en grec des épîtres de Paul conservé dans sa langue originale. Cette thèse propose l’édition critique du Prologue et de l’In Romanos, à partir de l’examen de tous les manuscrits de la tradition directe ainsi que d’un manuscrit de chaîne. Elle offre aussi la première traduction de cette œuvre en français. Alors que de nombreux travaux se sont penchés sur les principes et les méthodes de l’exégèse antiochienne de l’Ancien Testament, celle du Nouveau Testament est encore assez mal connue. À travers différentes études thématiques, on tente de caractériser la démarche exégétique propre à ce corpus en analysant les éléments structurant le discours ainsi que certaines particularités sémantiques : on met ainsi au jour les lignes de force de l’interprétation à l’œuvre dans un commentaire dont la distance par rapport au texte commenté est minimale. Par ailleurs, on met en lumière le travail de l’exégète par rapport à la source chrysostomienne. Enfin, on étudie les articulations entre exégèse et polémique – discours sur les Juifs, cible marcionite, échos des controverses trinitaires et christologiques – en cherchant des rapprochements avec la tradition exégétique et théologique en ce qui concerne l’argumentation scripturaire. L’analyse de la démarche argumentative aussi bien que la recherche des sources permet de mettre en relief les richesses d’une œuvre qui, à première lecture, semble être une simple paraphrase du texte biblique. / Theodoret of Cyrrhus’s In epistulas Pauli (5th c.) is the oldest surviving Greek commentary that has been preserved in the original language. This dissertation presents a critical edition of Theodoret’s prologue and commentary on the Epistle to the Romans based on all the extant direct manuscripts as well as one catena manuscript. It also offers the first translation of the work into the French language. While many scholars have studied the principles and methods of Antiochene exegesis for the Old Testament, the methods used for the New Testament remain largely unexamined. Through different thematic studies, the dissertation explores the exegetical approach which deals with and is shaped by this latter corpus specifically. By analyzing the elements that structure its discourse as well as its semantic tendencies, it sets out to reveal the central features of Theodoret’s exegetical approach despite the minimal distance which he maintains between the Biblical text and his commentary. Special attention is also paid to Theodoret’s use of the works of John Chrysostom in his own writing. Finally, the dissertation explores the relationship between Theodoret’s biblical exegesis and the rich tradition of scriptural quotation both in a historical and theological context. The main focus is on his polemical discourses on the Jews and the Marcionites and also in his writings on the Trinitarian and Christological controversies. Through a careful analysis of the exegete’s approach to scriptural argumentation and his use of sources, we hope to reveal the richness and versatility of a work which, at first glance, appears to be little more than a simple paraphrase of the biblical text.

Parole sans contexte évident ni trame narrative, le texte fondateur de l’islam ne dévoile pas aisément ses origines. Cette thèse examine un code de lecture particulier qui a pour effet de contextualiser le texte sacré de l’islam dans ce qu’on imagine avoir été son contexte premier. La lecture chronologique consiste à déterminer l’inscription temporelle de chaque sourate ou énoncé coranique par rapport, d’une part, aux autres énoncés et, d’autre part, à la carrière prophétique de Muḥammad. En (ré-)introduisant une dimension temporelle et narrative, l’interprétation du Coran est facilitée. Ce dernier est ainsi en mesure de raconter, sinon son histoire, du moins une histoire. La chronologie coranique structure à la fois l’exégèse musulmane prémoderne et la recherche universitaire occidentale sur le Coran. Dans cette thèse, nous examinons ces deux domaines de production de savoir, non pas en opposition l’un avec l’autre mais comme deux moments de la réception du texte coranique. Cette approche inclusive permet, à travers l’étude d’une problématique spécifique, d’entamer une réflexion sur les convergences et les divergences entre l’érudition islamique et la recherche occidentale. Notre point de départ et fil conducteur est la liste chronologique des sourates, qui circule dans la Tradition musulmane avant d’être reprise et retravaillée par des universitaires occidentaux. La quête de la séquence originelle du Coran a engendré des débats autant parmi les exégètes que dans la recherche historico-critique. Nous retraçons ces débats et portons une attention particulière à la « textualité » du Coran, qui en fait un texte particulièrement difficile à ancrer dans un contexte. / Devoid of a clear context and a narrative frame, the founding text of Islam does not easily reveal its origins. This thesis examines a particular reading code that contextualises the Muslim scripture in what is imagined to have been its original context. A chronological reading aims at determining the temporal position of each sura or qur'ānic passage in relation to, on the one hand, the rest of the text and, on the other hand, the prophetic career of Muḥammad. By (re-)introducing a temporal and narrative frame, the interpretation of the Qur’ān is facilitated. The text is thus allowed to tell its own story or – in any case – a story. The issue of qur’ānic chronology structures both pre-modern Muslim exegesis and Western academic research on the Qur’ān. In this thesis, we examine these two fields of knowledge, not in opposition to one another but as representing two moments in the Qur’ān’s reception. This inclusive approach enables a reflection on the continuities and discontinuities between the Muslim scholarly tradition and Western research. The chronological list of suras, transmitted by Muslim tradition and examined by Western academics, provides the starting point and the connecting thread of the thesis. The search for the original sequence of the Qur’ān has generated debates, both in exegetical circles and in historical-critical research. We explore what is at stake in these debates and pay specific attention to the textuality of the Qur’ān, which, we argue, does not easily allow us to inscribe the Muslim Scripture in a clear context.

[pt] Fílon de Alexandria, filósofo judeu do século I, surge como o primeiro pensador a tentar conciliar o conteúdo bíblico à tradição filosófica ocidental. Neste sentido, é mais conhecido por sua doutrina do Logos, sobre a qual ainda se encontram à espera de solução inúmeras controvérsias. Esta Dissertação assume a tarefa de investigar as acepções desse Logos na obra de Fílon, abordando suas relações com a tradição filosófica e com as fontes judaicas. Considera-se sua importância para teologia cristã posterior e o papel da tradição filosófica, sobretudo do platonismo e do estoicismo, na formulação da doutrina do Logos. No entanto, o pensamento filoniano ainda se mostra original e marcado por contribuições alheias à cultura helênica, a saber, judaicas. Esta combinação tem por resultado instigantes reflexões acerca de questões metafísicas, teológicas, éticas e epistemológicas da maior relevância, revelando Fílon como pensador de grande importância na História da Filosofia, pelo que a Dissertação pretende resgatar inúmeras questões que, ao que parece, ainda hoje não foram adequadamente respondidas. Também são questionados o próprio papel da filosofia na busca humana pela sabedoria e o da fé na obtenção da virtude. No que diz respeito especificamente ao Logos filoniano, ele é a ação de Deus no mundo, o instrumento da Criação, modelo do mundo e imagem de Deus, a Palavra reveladora e o único meio a partir do qual a alma humana adquire o conhecimento verdadeiro, que vem do conhecimento de Deus. Esta faculdade, porém, não pertence ao homem senão como dom divino, como graça. / [en] Philo of Alexandria, a first century Jewish philosopher, appears as the first thinker who tried to conciliate biblical contents and western philosophical tradition. In this way, he is better known by his Doctrine of the Logos, about which many controversies are still waiting to be solved. This Dissertation claims the task to examine the meanings of that Logos in Philos works, dealing with its connections to philosophical tradition and Jewish sources as well. We pay regard to its significance to Christian theology and to the role played by philosophical tradition, especially by Platonism as by Stoicism. Otherwise, the Philos thinking still shows itself original and marked by contributions external to the hellenistic culture: Jewish ones. This combination has, by result, provocative ideas on most important metaphysical, theological, ethical and epistemological questions, revealing Philo as a very weighty thinker in the History of Philosophy. For this, the Dissertation aims to restore many questions that we see not yet properly answered. Also questioned are the role played by philosophy in the human search for wisdom and the role played by faith in the attainment of virtue. More strictly concerning philonic Logos, it means Gods action in the world, an instrument for Creation, pattern and example for the world and Gods image, the revealing Word and the sole way by which human soul acquires true knowledge, that comes from the knowledge of God. This power does not belongs to man, but its a gift from God, a grace.

<p>Jag ämnar med den här uppsatsen att belysa det teologiska språket som den mänskliga konstruktion jag anser det vara. Mitt syfte är att fokusera på faran att ensidigt betona metaforen om Gud som en man, som personlig och opersonlig varelse, och att diskutera den metaforiska innebörden hos den bibliska Gudsbilden och att påskina den revidering jag anser vara nödvändig i det metaforiska språket av Gudsbilden, som är genomsyrat av en patriarkalisk anda. Det andra blir litteraturstudier med anknytning till ämnet och en slutlig avhandling och diskussion med hjälp av vad jag fått fram.</p>