Cette thèse propose une nouvelle approche des images des miracles du Christ, entre le IIIe et le VIe siècle, basée sur un corpus aspirant à l'exhaustivité. Les images sont dans un premier temps étudiées de manière analytique et structurale : chacun des trente-quatre miracles de Jésus fait l'objet d'une analyse détaillée en ce qui concerne le texte biblique, les représentations paléochrétiennes et les commentaires patristiques contemporains. Les images sont ensuite replacées dans leur contexte historique, social, spatial et théologique, dans une perspective sérielle et statistique, dans le but de reconsidérer leurs fonctions diversifiées. Enfin, un essai d'interprétation synthétique explore au moyen du corpus des miracles la question, très discutée dans l'historiographie, du rapport entre l'activité thaumaturgique du Christ et celle des magiciens et faiseurs de prodiges dans l'Antiquité tardive. / This thesis proposes a new approach of the images of Christ as a miracle worker, between the 3rd and the 6th century, based on a corpus which aims for exhaustivity. In a first time, images are both analyzed in an analytical and structural way : each of the thirty-four miracles of Jesus is the subject of a detailed analysis of the biblical tex t; early Christian representations and contemporary patristic commentaries. Images are then replaced in their historical, social, spatial and theological context, from a serial and statistical perspective, in order to reconsider their diversified functions. Finally, this work explores, through the corpus of miracles, the question often debated in historiography, of the relationships between the thaumaturgical activity of Christ and that of magicians and prodigies makers in Late Antiquity.

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[pt] O presente trabalho A relevância patrística e teológica da interpretação do salmo 21(LXX), busca através da reflexão sobre a interpretação do salmo 21(LXX) ao longo da era patrística, e da teologia atual, encontrar novos horizontes e pontos de partida para a reflexão teológica. O calvário é sem dúvidas o lugar onde a imagem de Cristo, se torna marcante, impactante para todo aquele que crê. Mas, o que dizer se tudo o que já ocorrera na Cruz, estivesse predito de alguma forma? O Salmo 21(LXX) é esse anúncio, que entrou não apenas na compreensão dos redatores do evangelho, mas que plasmou a reflexão patrística seguinte, sendo impossível, para aqueles que testemunhavam ao Senhor nos primeiros séculos, ceder espaço a outra interpretação, ainda que outros personagens como Davi e Ester pudessem dele se aproximar, se que não fosse o Cristo pendente na Cruz, se não fosse o Calvário do Senhor, este salmo estaria incompleto para todas as gerações. / [en] The present work, The Patristic and Theological Relevance of the Interpretation of Psalm 21(LXX), seeks, through reflection on the interpretation of Psalm 21(LXX) throughout the patristic era and current theology, to find new horizons and starting points for theological contemplation. The Calvary is undoubtedly the place where the image of Christ becomes striking and impactful for all who believe. But what if everything that happened on the Cross had been predicted in some way? Psalm 21(LXX) is that announcement, which not only entered the understanding of the Gospel writers but also shaped the subsequent patristic reflection. It is impossible for those who witnessed the Lord in the early centuries to make room for another interpretation, even though other characters like David and Ester could approach it, if not for the Christ hanging on the Cross, if not for the Calvary of the Lord, this psalm would be incomplete for all generations.

(Annotation) This thesis compares the orthodox approach to man to psychotherapeutics, especially with psychoanalysis, analytic psychology and logoterapy. These systems arise from positivistic backgrounds and approaches to man in this direction. In opposite to psychoanalysis analytic psychology and logoterapy think about spiritual aspect in life of man, but both systems mostly psychologize this aspect. The orthodox psychotherapy especially works with this spiritual aspect. It comes out from patristic anthropology referring that man is God's creature according to Genesis. The spirit aspect plays the cardinal role in the relationship between man and God. This relationship was corrupted by the rebellion of man against God. This rebellion has changed the ontological nature of man. According to the orthodox psychotherapy mental disorders are a result from this ontological change of man, which characterized by "garment of skin" done by God for man to revive in fallen state. The solution of mental disorders and then spiritual problems is to accept the state of "garments of skill" and in renewing of relationship with God.

In contemporary society, distinct traditions are bleeding into one another, blurring traditional lines of inquiry and historically significant boundaries. This phenomenon frames this project and creates the context for the Yoga-Christian praxis dialogue this study constructively critiques. Unfortunately, this dialogue exhibits an Eliadean concern for essentialism and universality. I challenge this trend by juxtaposing two distinct texts, Patañjali‘s Yoga-Sūtra and Gregory of Nyssa’s Life of Moses. These texts point to the similar idea that without striving and personal transformation neither the yogic practitioner nor practicing Christian logically subsists. More importantly, however, from this point of correspondence I constructively critique the Yoga-Christian praxis dialogue by concretely engaging these texts and paying particular attention to the differences inherent in them. My comparison, then, suggests how attention to particularity points to a more authentic dialogue: what I wish to call a dialogue of distinction without separation.

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<p>In this study I situate socio-historically the adoption of the term <em>ekklēsia</em> as a permanent collective identity by early Christ-followers, particularly Pauline ones. I contribute to at least four areas of <em>ekklēsia</em> research. First, my examination of almost 1900 inscriptional occurrences of the word <em>ekklēsia</em> indicates a lack of evidence for a non-civic association self-identifying collectively as an <em>ekklēsia</em>. Second, I develop the preliminary observation by Runesson, Binder, and Olsson (2008) that <em>ekklēsia</em> can refer either to a gathering of Jews or to the self-designation of a Jewish community, i.e., that <em>ekklēsia</em> is one among several terms that can be translated into English as “synagogue.” This problematizes, from an institutional perspective, suggestions common in scholarship that Paul was “parting ways” with Judaism(s), ‘Jewishness,’ or Jewish organizational forms. Third, given both that non-Jewish Christ-followers could not be designated using the ethno-religious term “Israel” and that <em>ekklēsia</em> is a Jewish synagogue term, Paul’s designation of his multi-ethnic communities as <em>ekklēsiai</em> allowed gentiles qua gentiles to share with Torah observant Jews qua Jews in God’s salvation history with Israel. <em>Ekklēsia</em>, thus, does not indicate an inherently supersessionist identity for communities designated by this term. Fourth, Paul’s adoption of a political identity (civic <em>ekklēsia</em>) for his communities need not imply his promotion of counter-imperial civic ideology. Greek literary (e.g., Plutarch) and inscriptional evidence suggests that if an Imperial period non-civic group (e.g., voluntary association) self-designated as an <em>ekklēsia</em>, it could have been perceived as a positive, rather than as an anti-Roman, participant in society.</p> / Doctor of Philosophy (PhD)

[pt] Na literatura patrística, as mulheres foram retratadas de maneiras diversas em relação ao seu papel no cristianismo. Os Padres reconheceram a importância das mulheres na história da salvação e no desenvolvimento da fé cristã. Por exemplo, Justino, Agostinho, Gregório de Nazianzo, João Crisóstomo e Jerônimo são Padres que apresentaram o perfil das mulheres fortes que contribuíram no estabelecimento do cristianismo. Esses escritores patrísticos registraram a presença e a participação das mulheres em eventos cruciais do cristianismo, como testemunhas da Ressurreição e como protagonistas de missões importantes, porém é relevante considerar o contexto cultural da época para uma interpretação adequada, evitando distorções. Além disso, a literatura patrística também destaca a força, autoridade e generosidade das mulheres, que desempenharam papéis significativos no governo, no ensino e na santidade, seja em âmbito caseiro, eclesial ou social. As mulheres foram ativas como esposas, virgens consagradas, viúvas, mártires e monjas, demonstrando, assim, sua relevância em diferentes esferas da vida. Além disso, na história, várias mulheres foram companheiras de missão e mantenedoras de ministérios dos próprios Padres, desempenhando papéis fundamentais na propagação da fé e no serviço à comunidade cristã. Macrina, Nona e Gorgônia, Mônica, Marcela, Paula, Olímpia, Demétria, são alguns exemplos de mulheres fortes, com autoridade e liderança no movimento cristão. O magistério católico recente oferece importantes reflexões sobre a relevância das mulheres e o Papa Francisco promove, sobretudo mediante ações, uma participação mais ativa, reconhecendo o papel das mulheres no contexto atual, em sintonia com os ensinamentos da Sagrada Escritura e da tradição cristã. / [en] In patristic literature, women were portrayed in different ways in relation to their role in Christianity. The Fathers recognized the importance of women in the history of salvation and in the development of the Christian faith. For example, Justin, Augustine, Gregory of Nazianzus, John Chrysostom and Jerome are Fathers who presented the profile of strong women who contributed to the establishment of Christianity. These patristic writers recognized the presence and participation of women in crucial events of Christianity, as witnesses of the Resurrection and as protagonists of important missions, however it is important to consider the cultural context of the time for an adequate interpretation, avoiding distortions. Furthermore, patristic literature also highlights the strength, authority and generosity of women, who played significant roles in government, teaching and holiness, whether at home, ecclesiastical or social. Women were active as wives, consecrated virgins, widows, martyrs and nuns, thus demonstrating their relevance in different spheres of life. Furthermore, in history, several women were mission companions and supporters of ministries of the Fathers themselves, playing fundamental roles in propagating the faith and serving the Christian community. Macrina, Nona and Gorgonia, Mônica, Marcela, Paula, Olímpia, Demétria, are some examples of strong women, with authority and leadership in the Christian movement. Recent Catholic teaching offers important reflections on the relevance of women and Pope Francis promotes, above all through actions, more active participation, recognizing the role of women in the current context, in line with the teachings of Holy Scripture and Christian tradition.

The thesis deals teologic comparison of two patristic commentaries of the Sermon on the Plain from Gospel of Luke - by saint Ambrose and by saint Cyril of Alexandria. Both autors are excerpts from their commentaries of Gospel of Luke. At first are outlined life and literary work of both authors and later an analysis of both texts from the point of view of selected principal theological topics is made. After that the two theological views are compared to the Sermon on the Plain, outlining the initial idea of both autors.