Thesis--Université de Paris IV, 1976. / Includes bibliographical references (p. 1187-1199) and index.

Thesis--Université de Paris IV, 1974. / Includes indexes. Includes bibliographical references (p. 371-382).

Texte remanié de: Th. doct.--Histoire--Grenoble 2, 1999. Titre de soutenance : Groupes cléricaux et monde des laïcs à Romans, vers 1280-vers 1530 : une société en équilibre. / En appendice, choix de documents. Bibliogr. p. 505-529. Index.

Promotionsschrift--Theologische Fakultät--Berlin--Humbold-Universität, 1998. / Bibliogr. p. 908-967.

"From Shame to Honour: Mediterranean Women in Romans 16" breaks new ground in the field of social-scientific criticism. This work focuses on one specific area, the role of women in the New Testament, particularly the women of Romans 16. In order to understand the ancient Mediterranean world this thesis lays a foundation of current anthropological studies of that region. By focusing on women in these cultures and looking for cultural patterns, various societal values rise to the surface. Honour and Shame, Public and Private, Power, Relationships, Death and Religion all are shown to follow specific cultural norms in regards to women. However, one cannot simply take modern anthropological findings, apply them to the ancient world and expect there to be an automatic correlation. This thesis parallels but also critiques the model Bruce Malina outlines in his work. However, this work, unlike others before it, goes to the individual cultures - Greek, Jewish and Roman - that impact the milieu of the New Testament world and studies their patterns. From the research gathered a new model has been formed that is nuanced to reflect its focus on women in the ancient world. New questions are formulated and insights gained that help us to understand better New Testament women, specifically the women of Romans 16. This thesis does not stop at this model but goes on to look at Romans 16 from a historical-critical and biblical feminist critique. It asks traditional questions of the text but also seeks to hear Romans 16 with a sensitivity to the women in the text and to the story they tell. Romans 16 provides an excellent case study for the cultural context model because it does have so much to teach us about women in the first-century world and women in the very earliest Christian groups. The women of Romans 16 appear to be as equally active in ministry as their male counterparts. This list of greetings reveals women outside of their expected gender roles, women who lead churches, who are apostles, co-workers, labourers in the gospel, patrons and ministers.

No description available.

Je traite le théâtre d'Alexandre Dumas, et relation avec son public, ainsi que la connexion qu'il établi avec son lecteur à travers ses romans. / I study the alexandre Dumas's theater, the relationship beetween author and his public

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-09-08T18:09:43Z No. of bitstreams: 1 renatosenamarques.pdf: 2341550 bytes, checksum: d67a45b7e4a1b78fd1eae9b5d219c05e (MD5) / Approved for entry into archive by Diamantino Mayra (mayra.diamantino@ufjf.edu.br) on 2016-09-09T10:48:17Z (GMT) No. of bitstreams: 1 renatosenamarques.pdf: 2341550 bytes, checksum: d67a45b7e4a1b78fd1eae9b5d219c05e (MD5) / Made available in DSpace on 2016-09-09T10:48:17Z (GMT). No. of bitstreams: 1 renatosenamarques.pdf: 2341550 bytes, checksum: d67a45b7e4a1b78fd1eae9b5d219c05e (MD5) Previous issue date: 2011-05-12 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O presente trabalho propõe-se a analisar o discurso iluminista sobre as mulheres. As fontes primárias a serem utilizadas são, basicamente, romances publicados entre 1721 a 1782. Romances escritos por autores ingleses, suíços, alemães e, principalmente, franceses. Em tais obras, procuro observar as representações sobre o feminino trazidas, sobretudo, por suas protagonistas. As observações sobre estas giram em torno de quatro pontos, a saber: a relação das personagens com as propostas dos romances de instruir, divertir e edificar os leitores; com a ideia de paixões femininas; com o discurso que imputava ao matrimônio e à maternidade funções específicas compatíveis com a “natureza” da mulher; com as teorias coevas acerca de uma pretensa virtude feminina. Utilizando-se desta abordagem e se analisando as personagens em seu conjunto, a pesquisa espera abranger as especificidades e a diversidade de opiniões que os “filósofos-romancistas” possuíam sobre o feminino. / Le présent travail se propose à analyser le discours des Lumières sur les femmes. Les sources primaires à être utilisées sont, basiquement, romans publiées entre 1721 à 1782. Romans écrites par des auteurs anglais, suisses, allemands et, principalement, français. Dans telles oeuvres, je cherche à observer les représentations sur le féminin apportées, surtout, par leurs protagonistes. Les commentaires sur celles-ci tournent autour de quatre points, à savoir: la relation des personnages avec les propositions des romans d'instruire, amuser et édifier les lecteurs; avec l'idée de passions féminines; avec le discours qui imputait au marriage et à la maternité des fonctions spécifiques compatibles avec la “nature” de la femme ; avec les théories coevas concernant une pretensa vertu féminine. En s'utilisant de cet abordage et si en analysant les personnages dans son ensemble, la recherche attend inclure les spécificités et la diversité d'avis que les “philosophe-romanciers” possédaient sur le féminin.

Épicure, Aristote, Pascal, Nietzsche, Le Dalaï Lama,- et beaucoup d’autres -, ont interprété la notion de bonheur, chacun à sa façon, ce qui explique l’existence d’une multitude de définitions. Pour les uns, le bonheur résulte de la satisfaction des désirs physiques, pour d’autres, de l’harmonie entre l’homme et le monde. Des penseurs modernes accusent le progrès technique de nuire au bonheur humain. Que signifie alors le terme « bonheur » ? Et comment peut-on être heureux ? Julien Green, écrivain du XXe siècle, n’a pas donné de réponse directe à ces interrogations. Ses romans ne semblent raconter que le mal de vivre : solitude, ennui existentiel, passion dévastatrice, clivage du moi, tout conspire à colorer ses textes de noir. La perte de l’identité aggrave le désarroi. Ni les rêves ni les souvenirs de l’enfance ne soulagent les malheureux qui évoluent dans cette grande prison qu’est le monde. Le bonheur est l’objet d’une quête qui commence par la recherche de la pureté incarnée par l’enfance, symbole du paradis perdu dans lequel il est impossible de retourner. Bien qu’elle soit effrayante, la mort semble encore une issue au malheur. Mourir croyant prépare le bonheur dans un autre monde. La quête du bonheur se déplace vers un plan spirituel. Green suggère que la foi est une source certaine du bonheur. L’écriture procure aussi du bonheur. Ecrire permet de dire l’indicible et de soulager le Moi démantelé. La quête du bonheur révèle que ce bonheur est possible, et qu’il peut triompher de l’Angoisse de l’existence. / Epicurus, Aristotle, Pascal, Nietzsche, Dalaï Lama, and many others, have interpreted the notion of happiness, each one in his own way, which explains the existence of a multitude of definitions. For some, happiness is the result of satisfying physical desires, for others, it’s the result of harmony between man and the world. Modern thinkers accuse technical progress of harming human happiness. In this context, what does the term “happiness” then mean? And how can we be happy? Julien Green, a twentieth century novelist, hasn’t given a direct answer to these queries. His novels only deal with suffering. Solitude, existential spleen, devastating passion, splitting of the ego, everything conspires to color all his novels in black. Loss of identity exacerbates the confusion. Neither dreams for dreamers nor memories of childhood relieve the unfortunate who operate in this world which is like a great prison. Happiness is the object of a quest which begins with the search of purity embodied in children who are the symbol of a lost paradise in which it is impossible to return. Although death is scary, it seems to be a way out of grief. Dying as a believer insures happiness in another world. The quest of happiness becomes spiritual. Green suggests that faith can certainly bring happiness. Writing not only brings happiness, but also allows the characters to say the unsayable and relieve the dismantled ego. The quest of happiness shows that happiness is possible, and that it can overcome the anxiety of existence.

There have been long debates in academic circles as to what constitutes the “heart” of Pauline theology. The traditional view, according to Fee (1994:11), is the one fostered by the Reformers and perpetuated by generations of Protestants, that “justification by faith” is the key to Paul’s theology. This view emphasises Christ’s historical act of redemption and its appropriation by the believer through faith. The inadequacy of such a view should be apparent to anyone carefully reading Paul’s letters. Not only does it focus on one metaphor of salvation to the exclusion of others, but, such a focus fails to throw the net broadly enough to capture all of Paul’s theological concerns. It would therefore, seem impossible to understand Pauline theology, without firstly beginning with salvation in Christ, and further to this, with eschatology and the Holy Spirit as the essential framework. It is within this framework that the process of sonship and adoption as related to the new covenant are unveiled to the believer. Without denying the presence of other determining factors, Christology, and eschatology especially, shape the framework of Paul’s pneumatology. One cannot doubt that the death and resurrection of Christ, in their eschatological significance, control Paul’s teaching on the work of the Spirit within the lives of believers. It could be said that the Spirit stands near the centre of things for Paul, as part of the fundamental core of his understanding of the Gospel. It is within this theological framework of the Spirit that Paul expresses his key ideas concerning the new covenant and sonship. One might say then, that membership in God’s family, is defined in terms of the Spirit. “You are not in the flesh but in the Spirit, assuming that the Spirit of God does indeed dwell in you. If anyone does not have the Spirit of Christ, that person does not belong to Him” (Rom 8:9). One could say that in eschatological terms, the Spirit of God is the beginning of the process of salvation, which will culminate in the believer taking possession of his inheritance in the future age. It could be stated as a function of the Spirit in the believer’s present that is only meaningful in relation to the future. Not only does the indwelling Spirit serve as the divine pledge of a future bodily resurrection, but guarantees it. To give the reader further ideas as to what drives this thesis, the following urgencies are spelt out: • Crucial to the experience of the Spirit, was the early Church’s self-understanding as “thoroughly eschatological” in the “already/not yet” sense. • At the heart of this new understanding was their perception of themselves as the newly constituted people of God. The goal of salvation in Christ, the core of Pauline theology, was that God should create “a people for his name”. • Although persons’ individually become members of the family of God, the goal is not to simply prepare them for heaven, but to create a people, who by the power of the Spirit, live out the life of the future (the life of God Himself) in this present age. One final point needs to be clarified before one embarks on the enterprise of writing a theology of Paul as it relates to the title of this thesis. In the movement and dialogue of Paul’s theologising, his letter to the Romans is a relatively fixed feature (Dunn, 1998:25). It was written to a Church that was not his own founding. It was written at the end of a major phase of Paul’s missionary work (Rom 15:18-24), which included most of the other undisputed letters. It was written under probably the most congenial circumstances of his mission, with time for careful reflection and composition and, above all, it was clearly intended to set out and defend his own mature understanding of the Gospel (Rom 1:16-17) as he had thus far proclaimed it. In short, Romans is still far removed from a dogmatic or systematic treatise on theology, but it nevertheless is the most sustained and reflective statement of Paul’s theology by Paul himself. Romans provides Christians with an example of the way Paul himself chose to order the sequence of themes in his theology. If one wishes to grasp at (as attempted in this thesis) and dialogue with the mature theology of Paul, one cannot do better than to take Romans as a kind of template on which to construct one’s own statement of Paul’s theology. A theology of Paul that sets out to describe and discuss the Holy Spirit and sonship, is surely headed in the right direction, if one constantly references Romans as prompter and plumb-line throughout. / Prof. J.A. du Rand