Aborder l'oeuvre de prédication d'Albert Schweitzer aujourd'hui, c'est se donner la possibilité de comprendre sa personnalité, sa vie, son oeuvre humanitaire et intellectuelle autrement, à la lumière de son profond amour pour Jésus. Vivre l'appel de Jésus, là est l'ambition du pasteur Albert Schweitzer. Il donne à voir par sa prédication ce que l'enseignement de Jésus implique dans la vie de chaque homme. La prédication d'Albert Schweitzer est une équation dont les deux termes, mystique et éthique, portent les tensions de toute existence humaine. Pour lui, loin d'aboutir à un affrontement stérile, mystique et éthique, s'équilibrent et s'enracinent au coeur de l'Évangile. Il donne en partage, en une prédication, en une image, pareille à une fenêtre ouverte sur l'univers, l'amour infini de Jésus. Pour Albert Schweitzer le Royaume de Dieu est là où l'homme prie par sa vie, là où il agit, selon sa définition de l'eschatologie conséquente. Schweitzer a toujours évité de se laisser enfermer dans un système dogmatique, voulant bâtir une prédication où pensée et action naissent l'une de l'autre en un mouvement de vie. / To study the sermons of Albert Schweitzer today provides the opportunity to understand his personality, his life, his intellectual and humanitarian work in the light of his profound love forJesus. Living the call of Jesus, here is the ambition of Pastor Albert Schweitzer. He shows, through his sermons, the meaning of the teachings of Jesus in the life of each man or woman. The sermons of Albert Schweitzer reflect the tensions between two poles, mystical and ethical, which reveal the tensions of all human existence. For him, far from being a sterile tension, the mystical and ethical find equilibrium through their roots in the heart of the New Testament. He shares with us with a sermon, with an image, like a window open to the universe, the infinite love of Jesus. For Schweitzer, the Kingdom of God is where man prays with his life, and where he acts, according to his definition of consequential eschatology. Schweitzer always avoided letting himself be imprisoned in a dogmatic system. He wanted to build a sermon, where thought and action reinforce each other in the movement of life.

Dans la deuxième moitié du premier siècle, des auteurs chrétiens ont énoncé le rôle du Logos « au commencement ». Selon eux, Dieu n’a pas créé le monde dans une sublime solitude, auprès de lui se tenait le Logos identifié à Jésus-Christ. Ainsi, d’un côté, les chrétiens continuaient à confesser que Dieu est le Créateur et de l’autre, ils développaient une réflexion sur la médiation créatrice du Christ (1 Co 8,6, Col 1,15-20, Ep 2,10, He 1,1-14, Jn 1,1-18). Établis dans des cités cosmopolites, ils ont été amenés à affirmer la supériorité du Christ sur les êtres invisibles en lui attribuant le pouvoir sur le monde que seul Yahvé possédait. La question d’une remise en cause du monothéisme est alors posée. Un des éléments de réponse se trouve dans les descriptions du lien qui unit le Père et le Fils. Cette réflexion conduit à la conclusion que la création prend tout son sens dans l’union du Fils, Unique et Bien-aimé, à celui qu’il désigne comme Père ; elle se déploie au sein de cette relation d’amour et, loin de conduire à une rivalité entre le Père et le Fils, elle engage une « seule » œuvre où le Fils manifeste le Père parce qu’il est sa Parole. / In the second half of the first century, Christian authors have stated the role of the Logos "in the beginning." According to them, God did not create the world in a sublime solitude, beside him stood the Logos identified with Jesus Christ. Thus, on the one hand, Christians continued to confess that God is the Creator and the other, they developed a thought on the creative mediation of Christ (1 Cor 8.6, Col 1:15-20, Eph 2.10, Heb 1,1-14, Jn 1:1-18). Established in cosmopolitan cities, they were led to affirm the superiority of Christ over the invisible beings by giving it power over the world that Yahweh alone possessed. The question of a challenge to the monotheism is then asked. One of the answers lies in the description of the relationship between the Father and the Son. This leads to the conclusion that the creation makes sense in the union of the Son, Unique and Beloved, with whom he refers to as Father. The creation extents within this relationship of love and far from leading to a competition between the Father and the Son, it is the work of the Son where he manifests the Father because he is his creative Word.

Are we cyborgs or humans? This question is at the heart of this investigation, and the implications of it are all around us. In Christian theology, humans are seen as uniquely made in the image of God (imago dei). This has been taken to mean various things, but broadly, it suggests an understanding of humans as somehow discrete from, and elevated above, other creatures in how they resemble God. Cyborgs mark a provocative attempt to challenge such notions, especially in the work of Donna Haraway, whose influential ‘Cyborg Manifesto’ (1991) elaborated a way of understanding cyborgs as figures for the way we live our lives not as discrete or elevated, but as deeply hybridised and involved in complex ways with technologies, as well as with other beings. Significantly, Haraway uses the cyborg to critique notions of the human rooted in theological anthropology and anthropogeny: the cyborg was not created in Eden. This assertion is the starting point of my investigation of cyborgs and humans in theological anthropology. Analysis of this position is broken down into three key concepts throughout the investigation that form the three main parts of the structure: (1) What is the significance of Eden, specifically as a point of origin? What ideas do we inherit from Genesis mythologies, and how do they influence our multitudinous understandings of not only humans, but also cyborgs, that range from the Terminator, to astronauts, to hospital patients? What does it mean to say that the cyborg cannot recognise Eden or even dream of the possibility of return?(2) If the cyborg was not created in Eden, then is it still to be considered as creaturely? How does this figure tessellate into, or challenge, notions of human nature and sin in the absence of an origin or teleology in a Garden? What commentaries of the human as created in God’s image can we compare this to, and how do all of these readings bear on how we see ourselves and technologies? (3) More constructively, given that the cyborg amalgamates the organic and the mechanic, and discusses hybridity, how might this be appropriated by theological anthropology? What does it mean to say that we are hybrids? From these questions, I reflect on tensions between the cyborg and the human, and make suggestions for a theological appropriation of the cyborg figure that takes heed of the emphasis on hybridity by applying it to notions of Eden and imago dei. The overarching aim is to decentre and destabilise the human, and to refigure it within its broader networks that are inclusive of other creatures, technologies, and God.

Fuels comprised of the element thorium have become increasingly popular with researchers and the public as the next generation fuel due to its ability to produce its own fissile element (U-233) and generate lower concentrations of heavy actinides. The use of thorium can possibly lead to a self-sustaining cycle whereby the addition of fissile material is not required and that the fuel can breed sufficient amounts of U-233 for a continuous supply. Research into thorium use in CANDU reactors has mainly been focused on using driver elements such as U-235 or Pu-239 to initiate the nuclear reaction by taking advantage of bundle design or by mixing the thorium and driver fuel together; however, these methods have added complexities and may not lead to a pure thorium fuel cycle, but extend the life of current nuclear fuels used. This thesis will investigate a simpler means of utilizing thorium for the intent of breeding U-233 through the use of pure thorium bundles in a once-through cycle by the ways of a heterogeneous core loading in a CANDU-6 reactor model. A 3x3 multi-cell model using DRAGON 3.06K will simulate the dual fuel model by having the centre lattice enclosing the thorium bundle and the outer eight lattices enclosing the enriched uranium bundles as the driver fuel. Next, the diffusion code DONJON 3.02E is used to produce time-average, instantaneous, and initial startup full-core simulations. As well, a brief look at the refuelling operations on the thorium channels will be done. The presence of a thorium bundle places a negative reactivity load on the multi-cell, but causes a positive insertion of reactivity for a coolant void and shutdown scenario. In the full-core modelling, the final core configuration chosen shows that thorium channels should be located in the inner core rather than in the most outer channels to produce a flattening effect on the radial profile. Thorium channels will require a combination of SEU and thorium bundles in an attempt to maintain channel power levels. Specifically, the use of 4, 6, or 8 Th bundles were investigated. The most optimal core performance shown has a radial form factor of 0.816, a total average core burnup of 18.32 GWd/t, and operates within designed power limits. It is possible to implement pure thorium bundles into a reactor set in a dual fuel mode. A careful consideration of where thorium bundles should be located in the core can help flatten the radial power distribution and help the reactor operate within the operating licensing parameters without the use of adjuster rods while breeding U-233 for a future thorium fuel cycle. / Thesis / Master of Applied Science (MASc)

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