Le but de cette thèse consiste à montrer l'évolution du problème du Jésus historique dans l'œuvre de Paul Tillich. Dans cet objectif, sept de ses textes, échelonnés sur plus de cinquante ans, sont étudiés dans leur ordre chronologique. Le document fondamental intitulé « La certitude chrétienne et le Jésus historique» date de 1911 et son analyse constitue la première partie de cette recherche. Les autres textes analysés, dans la seconde partie, sont la Dogmatique (1925), « La signification du Jésus historique pour la foi chrétienne» (1938), la Théologie systématique (1957), la Dynamique de la foi (1957), « Le Jésus historique et le Christ de la foi» (1961), Dialogues avec des étudiants (1963) et en dernier, la« Réplique» de Tillich à D. Moody Smith (1966). L'essentiel de la conception tillichienne sur le Jésus historique se trouve déjà dans le document de 1911. Pour Tillich, l'objet propre de la foi est l'image biblique du Christ, à travers laquelle le croyant expérimente la puissance divine.

Afrikaans speaking believers have been experiencing a degree of disillusionment due to changes in the South African political landscape. This has caused spiritual instability that again caused people to want to escape to beter opportunities elsewhere, reduced church attendance and social isolation. This disillusionment is due to the fact that Afrikaans speaking believers hold to a cultural, social and self empowering type of hope that looks to the advantages of positive circumstances. A great void exists in research dealing with the hope and spirituality of Afrikaans speaking believers who experience such a disillusionment, and that resulted in this study. An empirical study revealed that the Afrikaans community struggles to deal completely with the new South African community. They feel the pressure of limited or no work opportunities due to affirmative action, uncertainty regarding their role in the new South Africa and the breaking down of Afrikaans as a historically respected language and culture. Materialism, a false trust in political and world leaders, negative media reporting, as well as people immigrating for beter opportunities, were singled out as contributors to the breaking down of hope, a hope that takes on the form of cultural entitlement and social self empowerment. A literary study showed that true Christian hope must be distinguished from wishful thinking, the outcome of social, political or economical self empowerment or emotional optimism, but rather that it is grounded in the faith knowledge of Jesus Christ as Redeemer. The church as the family of God provides hope in a space where the past and the future comes together in an active walk of faith that follows the life of Jesus Christ in serving and caring for others. Preaching must be the carrier of hope and the reminder that the promises of God will be realized up and until the coming of Jesus Christ in glory. Perspectives from Scripture confirmed that hope is not just a human thought of wishful thinking, an emotional state of mind or optimism. True Christian hope is an inner faith conviction and trust in the promises of God for salvation, provision and grace, even in the midst of poor or bad circumstances, caused by sin. This Christian hope is initiated and developed through a knowledge of the Word of God, that finds fulfillment in Jesus Christ. True Christian hope is an inner spiritual conviction through faith in Jesus Christ, a practical lifestyle of love in accordance with God’s will and a living expectation for the coming of Jesus Christ. Practical-theoretical guidelines and study work were developed where Afrikaans speaking believers, experiencing a degree of disillusionment due to a changing South Africa, can be pastorally guided to a true Christian hope. / MA (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

Afrikaans speaking believers have been experiencing a degree of disillusionment due to changes in the South African political landscape. This has caused spiritual instability that again caused people to want to escape to beter opportunities elsewhere, reduced church attendance and social isolation. This disillusionment is due to the fact that Afrikaans speaking believers hold to a cultural, social and self empowering type of hope that looks to the advantages of positive circumstances. A great void exists in research dealing with the hope and spirituality of Afrikaans speaking believers who experience such a disillusionment, and that resulted in this study. An empirical study revealed that the Afrikaans community struggles to deal completely with the new South African community. They feel the pressure of limited or no work opportunities due to affirmative action, uncertainty regarding their role in the new South Africa and the breaking down of Afrikaans as a historically respected language and culture. Materialism, a false trust in political and world leaders, negative media reporting, as well as people immigrating for beter opportunities, were singled out as contributors to the breaking down of hope, a hope that takes on the form of cultural entitlement and social self empowerment. A literary study showed that true Christian hope must be distinguished from wishful thinking, the outcome of social, political or economical self empowerment or emotional optimism, but rather that it is grounded in the faith knowledge of Jesus Christ as Redeemer. The church as the family of God provides hope in a space where the past and the future comes together in an active walk of faith that follows the life of Jesus Christ in serving and caring for others. Preaching must be the carrier of hope and the reminder that the promises of God will be realized up and until the coming of Jesus Christ in glory. Perspectives from Scripture confirmed that hope is not just a human thought of wishful thinking, an emotional state of mind or optimism. True Christian hope is an inner faith conviction and trust in the promises of God for salvation, provision and grace, even in the midst of poor or bad circumstances, caused by sin. This Christian hope is initiated and developed through a knowledge of the Word of God, that finds fulfillment in Jesus Christ. True Christian hope is an inner spiritual conviction through faith in Jesus Christ, a practical lifestyle of love in accordance with God’s will and a living expectation for the coming of Jesus Christ. Practical-theoretical guidelines and study work were developed where Afrikaans speaking believers, experiencing a degree of disillusionment due to a changing South Africa, can be pastorally guided to a true Christian hope. / MA (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

Si la théologie lucanienne de la résurrection a largement été étudiée dans le livre des Actes des Apôtres, Jésus n’a jamais été considéré comme personnage principal, à l’inverse des apôtres, de l’Esprit saint ou même de Dieu. Pourtant, le premier verset des Actes laisse entendre que Jésus va continuer de faire et d’enseigner ce qu’il avait commencé dans l’évangile, même si, peu de temps après l’ouverture du récit, il quitte la scène. Pour chercher à comprendre ce paradoxe, une analyse approfondie de la mise en récit du personnage Jésus dans les Actes était nécessaire. Le premier chapitre de cette thèse introduit le sujet, l’état de la question et deux approches méthodologiques empruntées aux experts de la caractérisation narrative. Au chapitre deux, après avoir introduit la difficulté d’identification du personnage qui se trouve derrière le titre Seigneur des Actes, le cadre épistémologique d’Elizabeth Struthers Malbon permet d’observer le comment en classant toutes les péricopes qui participent à la rhétorique de la caractérisation christologique en cinq catégories : (1) la christologie représentée qui montre ce que Jésus fait, (2) la christologie détournée qui permet d’entendre ce que Jésus dit en réponse aux autres personnages, (3) la christologie projetée qui laisse entendre ce que les autres personnages ou le narrateur disent à Jésus et à son sujet, (4) la christologie réfléchie qui montre ce que les autres personnages font en reflétant ce que Jésus a dit et (5) la christologie reflétée qui montre ce que les autres personnages font en reflétant ce que Jésus a fait. Ensuite, avec le chapitre trois, l’approche de John Darr donne à comprendre le pourquoi de la caractérisation par l’observation de quatre activités cognitives du lecteur : (1) l’anticipation et la rétrospection, (2) la recherche de cohérence, (3) l’identification et/ou l’implication et (4) la défamiliarisation. Enfin, au chapitre quatre, les résultats des deux méthodes sont comparés pour proposer une solution au cas de l’ouverture paradoxale des Actes. D’abord les différentes observations de la thèse montrent que le personnage Jésus n’est pas si absent du récit; puis la rhétorique narrative de la caractérisation conduit le lecteur à comprendre que c’est essentiellement au travers des personnages du récit que Jésus est présent en actes et en paroles. / Though Luke’s theology of resurrection is widely studied in the Book of Acts, Jesus is never seen as its main character, unlike the apostles, the Holy Spirit or God. However, the first verse of Acts suggests that the Jesus character will continue to do and teach what he began in the Gospel, even if soon after the opening, he leaves the scene. To resolve this paradox, a thorough analysis of Jesus characterization in Acts is needed. The first chapter of this dissertation introduces the subject, what has already been said, and two narrative scholars’ methodologies selected for this study. In chapter two, the difficult identification of the Lord of Acts is discussed. Then, the epistemological framework of Elizabeth Struthers Malbon is considered. It shows how characterization works, by ranking all episodes involving Jesus in five groups : (1) enacted Christology : what Jesus does; (2) deflected Christology : what Jesus says in response to other characters; (3) projected Christology : what other characters and the narrator say to and about Jesus; (4) mirroring Christology : what other characters do that mirrors what Jesus says and (5) reflected Christology : what other characters do that mirrors what Jesus does. Chapter three discusses the method of John Darr which helps us to understand the why by observing four cognitive activities of the reader: (1) anticipation and retrospection; (2) consistency-building; (3) identification and (4) defamiliarization. In the conclusion in chapter four, the results of the two systems are compared to resolve the case of the paradoxical opening of Acts. The main conclusion of the different observations of this thesis shows that Jesus is not so absent from the story. Thus the narrative rhetoric of characterization leads the reader to understand that Jesus is mainly present through the characters of the story in acts and words.

Thesis (Ph. D.)--University of Birmingham, 1989. / Includes bibliographical references ((p. [279]-305)) and index.

[pt] Tem surgido, atualmente, uma literatura ateísta que procura rechaçar as religiões monoteístas, especialmente o cristianismo, por considerá-las como obstáculo à afirmação do ser humano e ao seu desenvolvimento. Esta literatura, ao seguir o legado do ateísmo humanista de Feuerbach e dos mestres da suspeita (Karl Marx, Friedrich Nietzsche e Sigmund Freud), pretende ser uma negação sistemática e militante da religião e do Deus Pessoal em nome de um suposto humanismo. Levando em conta esse fenômeno cultural, esta pesquisa doutoral procura estabelecer um diálogo respeitoso entre o cristianismo e o ateísmo. Ela, além de expor a crítica que o pensamento ateu, de ontem como o de hoje, elabora contra a fé cristã, acolhe essa crítica como interpelação ao cristianismo hodierno. Ademais, busca fundamentar, a partir da reflexão teológica de três autores contemporâneos (Andrés Torres Queiruga, Jon Sobrino e Carlos Domínguez Morano), a plausibilidade do cristianismo como afirmação do humano e como possibilidade de humanização dos homens e mulheres cristãos. Chega à conclusão de que a experiência cristã, resguardando fidelidade ao seu núcleo originário (Jesus de Nazaré), se apresenta como uma proposta e um caminho de humanização mais significativo que a proposta de humanismo do ateísmo. / [fr] Nous constatons qu´aujourd´hui apparaît une littérature athée qui cherche à s´opposer aux religions monothéistes, et tout spécialement au christianisme, en voulant démontrer qu´elles sont un obstacle à l´affirmation de l´être humain et à son développement. Cette littérature qui accompagne l´héritage de l´athéisme humaniste de Feuerbach et des maîtres du soupçon (Karl Marx, Friedrich Nietzsche et Sigmund Freud), prétend nier systématiquement et de façon militante la religion et un Dieu Personnel au nom d´un supposé humanisme. Prenant en compte ce phénomène culturel, cette thèse de doctorat cherche à établir un dialogue respectueux entre le christianisme et l´athéisme. Cette recherche, en plus d´exposer la critique que la pensée athée élabore, hier comme aujourd´hui, contre la foi chrétienne, elle accueille cette critique comme une interpellation au christianisme d´aujourd´hui. Elle cherche aussi à fonder, à partir de la réflexion théologique de trois auteurs contemporains (Andrés Torres Queiruga, Jon Sobrino e Carlos Domínguez Morano), la possibilitée pour le christianisme d´être une affirmation de l´humain et la possibilitée d´humanisation des chrétiens, hommes et femmes. Nous en arrivons à la concluson que l´expérience chrétienne, fidèle à son noyau originel (Jesus de Nazaré), se présente comme proposition et chemin d´humanisation bien plus significatif que la proposition humaniste de l´athéisme.

Initial idea of this work: " The contribution theology Cardinal Schwarzenberg Vatican Council? , The de facto theological story that " started " at the September provincial council in Prague ( 1860) , and over the First Vatican Council ( 1869-1870 ) , the place - the fundamental ideas of Cardinal Schwarzenberg - up to II . Vatican Council (1962-1965). We must ask ourselves what was the theology of Cardinal Schwarzenberg exceptional and why has the range and in the decades after the First Vatican Council. These questions and many others began to form this work. Response them in three circuits . The first issue is the milieu of contemporary Czech society, which entails " Czech question" because it has the attributes of the ideas of Jan Hus, who was one of the requirements to be " God's word could freely proclaim," which Cardinal Schwarzenberg sees as one of the keys to their pastoral care to address the overall " religiously sentient inhabitants " to what is now called ecumenism, and the Cardinal called her a contemporary "family faith." So the family home environment to be introduced to the "family environment" of the Church, which "does not divide, but integrates" . The second area is the communion of the Catholic congregation, which already carries specific nature of faith , which gives information on the human , not as individuals , but persons as believers lives and moves "in communion" communion sanctorum "that accompanies the believer personally and for boundaries of the church (the Church). Therefore, even in sacred spaces Divine Liturgy promotes "Discourse in the middle of the Mass," because it helps ensure that a person liturgically activated in "upgrade of Church's thinking" (that later " aggiornamento ") in the world. The third issue is the consistency believer in education as Cardinal Schwarzenberg has a graduate character: discipline, teaching and cultivating. In this characteristic "inculcation" of a person into a "divine milieu" of humanity is in the attributes of participation in "completing the world that God created Undone", as taught by A. Günther , and one has a personal interest in "his physiognomy ." All three themes should help understanding " personal infallibility of the Pope," which is not deistic static, is based on the individual, but carries the story of spiritual formation tradition of the whole Church, in whose center is the Christological fraternity, to which the " indoctrinated " hierarchy of jurisdiction, which cannot be separated from each other, but in accepting the structure of the human being shed on the integral concept of the Catholic Church as organic. Which took place in the contemporary modification to the II. Vatican Council.

Tomáš Veber´s dissertation thesis is recording the beginnings of theological anthropology in Bohemian countries. These are reflected at Antonín Lenz writings. Antonín Lenz (1829 ? 1901) was the professor of theology in České Budějovice, later the residentiary and the prior on Vyšehrad. He entered his name in history, as a pioneer of neotomism. He wrote and thought in spirit of neotomistic theology long time before the publishing of the papal encyclical Aeterni patris (1879), written by Leo XIII. The author is introducing Antonín Lenz not only as theologian, but also as important polemist, arguing against the liberals, and as critic of turbulent progress too. This thesis is presenting some new reports to history of theology, as well as Church history and history of 19th century in general.

Le champ disciplinaire qui occupe cette recherche est l’anthropologie théologique de l’orthodoxie contemporaine. Il s’agit de mettre en dialogue les angles d’approches de trois auteurs majeurs de la théologie orthodoxe moderne : le théologien russe Vladimir Lossky, le père roumain Dumitru Staniloae et le métropolite grec Jean (Zizioulas) de Pergame. Nous essayons d’analyser l’angle sous lequel chacun de ces trois auteurs développent leur vision anthropologique et dans quelle mesure ils restent fidèles à l’Écriture Sainte et aux Pères de l’Église, étant données les influences philosophiques de leurs écrits. Nous nous proposons d’examiner les éléments particuliers de leur réflexion, leurs rapports avec la théologie orthodoxe des générations passées et leur compatibilité mutuelle. Le plan comporte trois parties : la première partie se propose une incursion biographique et bibliographique. La deuxième partie, analytique, veut confronter la réflexion des trois auteurs sur la question anthropologique, en se concentrant sur la palette thématique suivante : l’homme comme image de Dieu, image trinitaire, liberté, communion et amour. La troisième partie inscrit les approches des trois théologiens dans une vision plus large, en essayant de faire émerger des possibles conséquences dogmatiques que leur anthropologie générerait. / The present thesis aims at studying and confronting different angles of approach of three major authors of modern orthodox theology : the Russian theologian Vladimir Lossky, the Romanian father Dumitru Staniloae and the Greek metropolitan Jean (Zizioulas) of Pergame. The main concern is to analyze the perspectives under which the three authors develop each of their anthropological visions, as well as measuring the extent to which they remain faithful to the Holy Scripture and to the Fathers of the Church, considering the philosophical influences of their respective writings. It is our purpose to examine the particular elements that define their reflections, their rapports with the orthodox theology of past generations and their mutual compatibility. The research is divided into three parts : the first is an overview of the biographical and bibliographical universe of each author. The next part, extensively analytical, confronts points of view of the three authors on the question of anthropology, while placing the center of attention on the following range of topics : man as image of God, trinitarian image, freedom, communion and love. The third part tackles the approaches of the three theologians from a wider perspective, by trying to reveal the possible dogmatic consequences generated by their anthropology. The present research paper closes with biographical appendices followed by an extensive and updated bibliography.

The Incarnation Mystery in the writings of John of the Cross as a reverberation of Johannine Christology. This thesis analyzes the mystery of Incarnation in the mystical experience and doctrine of John of the Cross, a Spanish Carmelite from 16th century, and searches for traces of the testimony of the Fourth Gospel in his conception of this mystery. Based on analysis of excerpts of his writings it concludes that the mystery of Incarnation has crucial role both in his experience and his writings. It consists in the fact that Jesus - the Word incarnate - is a principal agent in the process of uniting with God: He is both a model for a Christian to shape him or herself after and a beloved Spouse with whom he or she should be united and so enter a loving communion with Father and Son and the Holy Spirit. The main work which reveals how much John of the Cross esteems the mystery of Incarnation is a poetic paraphrase of the Gospel of John: Romance based on the Gospel »In principio erat verbum«. It depicts author's view of the incarnational mystery as a dialogue between Father and Son in eternity. The Incarnation is seen as nuptials of the Word incarnate and humankind which elevates humankind to the God's level. By extension, humankind gains participation on the relationship between Father and Son. The...