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Le travail de notre thèse a porté sur la théologie de l'art expressionniste telle que le comprend Paul Tillich dans ses écrits du premier enseignement qui s'étendent de 1919 à 1926. Tillich développe deux perspectives principales dans la dynamique qui anime le lien entre la peinture expressionniste et la théologie de la culture. Il y a d'abord une signification socioculturelle dominée par l'élément de révolte qui nourrit l’art expressionniste, en réaction à la culture de la société bourgeoise. La pensée du socialisme religieux se veut une continuité de cette révolte mais elle la dépasse dans le principe du réalisme croyant. Mais il y a aussi une signification religieuse qui émerge des oeuvres expressionnistes bien que celles-ci soient considérées, par la plupart des critiques esthétiques, comme des peintures à thème profane.Tillich offre ainsi les perspectives d’une théologie visionnaire qui permet d ’envisager de nouveaux cadres de lectures pour la compréhension de l'art contemporain et de la société actuelle.

Embora tradicionalmente vistas como textos menores da obra de Manuel Bandeira, suas crônicas para jornal apresentam uma riqueza particular, relacionada e ao mesmo tempo distinta de sua poesia: enquanto transportam para a prosa alguns dos principais temas de sua lírica, entre eles a memória de infância, conferem-lhes um outro tratamento que evidencia a sua presença no cotidiano do poeta, transcendendo o vínculo primário do gênero com o tempo presente. Seja nas crônicas sobre a vida cotidiana, seja naquelas em que o poeta faz crítica literária ou de artes plásticas, uma visão vinculada a um passado muito particular pode ser depreendida e iluminar facetas pouco exploradas de sua obra. / Bien qu´elles soient vues par tradition comme textes moindres de l´oeuvre de Manuel Bandeira, ses chroniques écrites pour journaux présentent une richesse particulière, qui se rapporte et en même temps se distingue de sa poésie: pendant qu´elles transportent à la prose quelques thèmes importants de sa lyrique, parmi lesquels la mémoire de l´infance, elles leur donnent un autre traitement qui met en relief leur présence au quotidien du poète, de manière à transcender la vinculation primaire du genre avec le temps présent. Soit aux chroniques sur la vie quotidienne, soit auxquelles où le poète fait de la critique littéraire ou de l´art, un point de vue lié à un passé très particulier peut être découvert et éclaircir facettes peu explorées de son oeuvre.

The present study establishes a more full and accurate understanding of the importance of mysticism in the art and life of Emily Dickinson, and shows that because of the physiological changes endured by the mystic and the unique relationship between mysticism and madness, what might be read literally as madness (psychosis) in Dickinson's poems should be seen as a metaphor for the dark counterpoint of the mystical cycle.Chapter One establishes a necessary background on mysticism and discusses the effects of mystical experience on the mind and body of the mystic. As the mystic undergoes spiritual purification, she will be changed physiologically because the central nervous system has to be cultured and strengthened to withstand the changes created by the transcendental level of consciousness.Chapter Two chronologically documents Dickinson's mystical achievement, using her letters as the primary source and Evelyn Underhill's five stages of mystical development as the base of measurement. Dickinson achieved the first mystic life-Awakening, Purgation, and Illumination. Hints of the Dark Night of the Soul may be seen in her later years, but there does not appear to be firm evidence that it was ever fully established. Oscillating between states of pain and pleasure throughout her life, she did not achieve the perfect serenity, peace, and certitude that characterizes Union. Chapter Three examines the symbiotic relationship between mysticism and madness, to show that they share a common source and the end result depends on the preparedness of the individual. Chapter Four examines selected poems, written from 1859-65, from the perspective that Dickinson is a mystic describing mystical experience rather than a psychotic describing insanity. Chapter Four, as does Chapter Three, refers to the interpretation of Dickinson's poetry made by the Freudian psychiatrist, Dr. John Cody, because his interpretation has made the strongest argument for literal madness in Dickinson's work. Chapter Three shows the insufficiency of the argument to explain Dickinson, other mystics, and two of the parallel cases Cody used to support his thesis; Chapter Four demonstrates the same insufficiency when applied to Dickinson's poems of madness, terror, and despair. Chapter Five briefly examines the relationship between Dickinson, the mystic, and Dickinson, the poet. / Department of English

The primary purpose of this thesis is to explore the reception of Karl Barth's theology in Korea by focusing specifically on his doctrine of the Church. This he describes as the gathering, upbuilding and sending of the Christian community. His work, Church Dogmatics, will be examined, and then an attempt will be made to identify how Barth's Christocentric ecclesiology was indigenized and is still received in Korea by examining Korean Christian thought. This will include an investigation of Sung-Bum Yun's theology of Sung. / The secondary purpose of this thesis is: (1) the description of a unique relationship between Christianity and Confucianism, because Korean Confucianism has played an important role in both the explosive growth of the Christian community and provided a basic foundation for the reception of Barth's theology in Korea; (2) the inquiry whether Barth's ecclesiology, especially his theology of mission (the sending of the Christian community), pays sufficient attention to different cultures and religions; and consequently (3) the justification that the indigenization of Barth's Christocentric theology was, and is, genuinely possible with Korean Confucianism, though Barth's theology is typically confined within the European context. / This thesis will be divided into three chapters. Chapter One is designed as a brief sketch of the historical development of early Korean Protestantism and its impact on cultural and religious changes in Korea. This will include a detailed introduction to Korean Confucianism and its community concept and structure. / In the second chapter, an analysis of Barth's ecclesiology is presented by providing a discussion of what constitutes the true church, the upbuilding of the Christian community, and the missionary task of the Christian community. / Chapter Three indicates why Barth's Christocentric ecclesiology can still make an impact on contemporary Korean ecclesiological theology and practice, by exploring a specific overview of the Korean reception of Barth's theology. On this basis, this chapter critically examines and analyzes Sung-Bum Yun's appropriation and misappropriation of Barth's theology.

The primary sources for this study are Dickinson's poems and letters. The purpose is to examine child imagery in Dickinson's work, and the investigation is based on the chronological age of children in the images. Dickinson's small child exists in mystical communion with nature and deity. Inevitably the child is wrenched from this divine state by one of three estranging forces: adult society, death, or love. After the estrangement the state of childhood may be regained only after death, at which time the soul enters immortality as a small child. The study moreover contends that one aspect of Dickinson's seclusion was an endeavor to remain a child.

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This study of Franz Liszt presents the Hungarian master as a figure of conflicting forces, a sort of conflicting forces, a sort of Dr. Jekyl and Mr. Hyde of music. In other words, Liszt was a dual personality. In this study of Liszt's major piano works, it will become evident that several factors were vital in the ultimate realization of these works.

Cette étude porte sur la méthode de corrélation de Paul Tillich. Elle s'intéresse plus particulièrement à l'origine de la méthode de corrélation dans un écrit encore peu connu de Tillich, la Dogmatik de 1925. Ce mémoire vise en fait à dégager les différences et les continuités fondamentales que l'on peut observer entre la Dogmatique (1925) et la Théologie systématique (1951-1963), précisément en ce qui a trait à la méthode de corrélation. À travers l'analyse de la Dogmatique, il s'agit de vérifier l'hypothèse selon laquelle la méthode de corrélation se trouve déjà en germe dans la Dogmatique, plus particulièrement dans le concept de corrélation révélationnelle, et serait issue de l'effort déployé par Tillich pour rendre compte du pôle objectif et du pôle subjectif de la révélation. En posant d'abord une question épistémologique à la Dogmatique, pour ensuite se pencher sur son contenu, cette étude tente finalement de percevoir la signification de la méthode de corrélation dans l'œuvre de Tillich, en comparant les deux points extrêmes dans l'évolution de sa synthèse théologique.

Thesis (PhD)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: This dissertation is a critical analysis of the significance that the anhypostasis and enhypostasis of Christ’s human nature play in Karl Barth’s Christology. It does so in five parts. First, this dissertation examines the historical orthodox understanding of the concepts anhypostasis and enhypostasis to explain the human nature of Christ, and defend the Chalcedon definition of the two natures in the patristic, scholastic, and post-scholastic periods. Historically, orthodox writers consistently express anhypostasis and enhypostasis as autonomous concepts, where enhypostasis refers to the reality of Christ’s human nature in union with the Logos, and anhypostasis expresses Christ’s human nature as having no subsistent reality outside its union with the Logos. Karl Barth appropriates anhypostasis and enhypostasis as a dual formula to express the humanity of Christ, which moves beyond historical orthodoxy and is unique to his Christology. Second, this dissertation evaluates Karl Barth’s unique interpretation of the anhypostasis and enhypostasis of Christ’s human nature as a dual and congruent formula to express how the humanity of Christ exists in union with His divine essence. Third, this dissertation follows the historical development of anhypostasis and enhypostasis in Karl Barth’s Christology and its ontological function in Barth’s development of the revelation of Jesus Christ as the ‘Word became flesh’. In his break with liberal theology Karl Barth emphasizes that the revelation of God is made manifest exclusively in the person of Jesus Christ, which is ontologically grounded in the anhypostasis and enhypostasis of Christ’s human nature. Fourth, this dissertation identifies the themes of coalescence between the divine and human natures of Christ where Barth expresses Christ’s human nature as anhypostasis and enhypostasis in His role as the mediator of reconciliation between God and humanity. Fifth, this dissertation evaluates Barth’s critique of Chalcedon’s definition of the two natures expressed through the anhypostasis and enhypostasis of Christ’s human nature. While Barth does not disagree with Chalcedon, he desires to express more precisely the union of divine and human natures in Christ as the act of God’s revelation, as the Son of Man, in His exaltation. / AFRIKAANSE OPSOMMING: Hierdie verhandeling is 'n kritiese analise van die belangrike rol wat die anhypostasis en enhypostasis van Christus se menslike natuur in Karl Barth se Christologie speel. Die studie bestaan uit vyf gedeeltes. Eerstens ondersoek hierdie verhandeling die historiese ortodokse verstaan van die konsepte anhypostasis en enhypostasis om die menslike natuur van Christus te verduidelik, en die Chalsedoniese definisie van die twee nature in die patristieke, skolastiese en postskolastiese periodes te verdedig. Histories gebruik ortodokse skrywers anhypostasis en enhypostasis deurgaans as outonome konsepte, met enhypostasis wat verwys na die realiteit van Christus se menslike natuur in gemeenskap met die Logos, en anhypostasis wat verwys na die wyse waarop Christus se menslike natuur geen bestaansrealiteit los van hierdie gemeenskap het nie. Karl Barth gebruik beide anhypostasis en enhypostasis as 'n tweeledige formule om uitdrukking aan die menslike natuur van Christus te gee en gaan hiermee verder as die historiese ortodoksie posisie, wat 'n unieke eienskap van sy Christologie is. Tweedens evalueer hierdie verhandeling Karl Barth se unieke interpretasie van die anhypostasis en enhypostasis van Christus se menslike natuur as 'n tweeledige en kongruente formule om te verduidelik hoe die menslikheid van Christus in samehang met Sy goddelike wese bestaan. Derdens volg hierdie verhandeling die historiese ontwikkeling van anhypostasis en enhypostasis in Karl Barth se Christologie en die ontologiese funksie wat dit in Barth se ontwikkeling van die openbaring van Jesus Christus as die ‘Woord wat Vlees geword het’ verrig. In sy breek met liberale teologie beklemtoon Karl Barth dat die openbaring van God uitsluitlik in die persoon van Christus voorkom, en dat hierdie openbaring ontologies in die anhypostasis en enhypostasis van Christus se menslike natuur gegrond is. Vierdens, identifiseer hierdie verhandeling die temas van vereniging tussen die goddelike en menslike nature van Christus, waar Barth Christus se menslike natuur as anhypostasis en enhypostasis in Sy rol as bemiddelaar van versoening tussen God en mens beskryf. Vyfdens evalueer hierdie verhandeling Barth se kritiek op die Chalsedoniese definisie van die twee nature, wat uit sy verstaan van die anhypostasis en enhypostasis van Christus se menslike natuur voortspruit. Terwyl Barth wel Chalcedon aanvaar, wil hy graag op meer presiese wyse die eenheid van goddelike en menslike nature in Christus, as die handeling van God se openbaring as die Seun van die Mens in Sy verheerliking, beskryf.