Ce travail interroge la façon dont un imaginaire magistro-discipulaire, conçu comme riposte à l’esprit décadent et retour à l’autorité du littérateur investit un roman français des années 1890-1900. Il explore cette période à travers Le Disciple de Paul Bourget, L’Ennemi des lois de Maurice Barrès, Les Nourritures terrestres de Gide. Il repère le fonctionnement et les implicites d’une dialectique maître/disciple à travers les manifestations, les mécanismes et les intentions qu’elle véhicule, tant auprès d’un public avoué (la jeunesse) qu’à destination d’un lectorat plus confidentiel (des romanciers pairs et rivaux). Il montre comment le gain symbolique puisé aux représentations du maître à penser participe d’une stratégie qui, sous couvert de socialisation et de pédagogie, sert la cause d’un romancier post-décadent qui, en quête d’une légitimité et à la recherche d’une écriture renouvelée du roman, entreprend l’exercice magistral comme l’impatronisation de l’écrivain en mentor, la moralisation du champ de la fiction en leçon de vie et l’identification du lecteur en disciple, récepteur et réceptacle d’un enseignement auctorial. De manière opérationnelle, il analyse alors l’articulation de structure d’un roman-magistère qui donne voix à un récit et un discours parallèles de maîtrise, et qu’un régime énonciatif distributif (ici diégétique, là extradiégétique) installe dans le dédoublement consonant (Bourget), satirique (Barrès) ou contradictoire (Gide) d’un romanesque didactique qui se réalise par les filtres d’une mise en scène fictive et d’une mise en discours effective, dont le rapport (redondant, distancié ou paradoxal) varie d’un texte à l’autre. La magistralité, ainsi présente dans le paratexte et la narration du roman, se développe sur les deux lignes d’un mécanisme qui réfléchit les deux modalités d’un descriptif et d’un discursif didactiques. Produit d’un dispositif textuel commun mais variable, elle relève de l’identité de trois auteurs proches, apparentés, mais de générations différentes et de notoriété non synchrone, et dont l’expression personnelle magistrale reste pour partie tributaire de celles des deux autres. Elle constitue de ce fait la trajectoire d’un corpus qui illustre en trois étapes ̶ le roman catéchétique, le roman parodique, le roman aporétique ̶ le déplacement de la garantie de la responsabilité à celle de l’originalité, au sein ou aux marges d’un roman de socialisation revu et corrigé à l’aune de chaque écrivain-mentor. Spéculaire par son organisation diffractée, mobile au gré de l’évolution contextuelle et de ses créateurs, le roman-magistère en effet épouse et répudie les attentes, les engouements et les croyances de la période post-décadente à travers la reviviscence sérieuse (Le Disciple), jouée (L’Ennemi des lois) ou réfutée (Les Nourritures terrestres) d’un lien de maître à disciple transposé dans les termes d’une relation entre le romancier et son lecteur. C’est que le paradigme magistral institué par le roman est, fondamentalement, ambigu : de nature double (il prétend se cantonner à l’univers de la fiction et relève simultanément d’un mimétisme social), il se veut de surcroît utile et moral (altruiste et éthique) quand bien même il se pense partisan et critique (polémique et idéologique). A cette ambivalence structurelle et tactique, il existe une coordonnée épicène dont cette thèse montre qu’elle peut fournir les clefs d’un dépassement : les trois magistères étudiés ont en effet pour dénominateur commun la question du livre-manuel, celle de sa rédaction (fonction dévolue à l’écrivain-pédagogue) et celle de sa réception (statut inféré du lecteur-disciple). Aussi, le contrat magistral raconté en diégèse et scellé en ses marges paratextuelles vaut-il toujours comme un pacte de lecture, où cristallisent le bon et le mauvais maître, le bon et le mauvais disciple. Cette mise en cause fictionnelle et pragmatique de l’écrit magistral ̶ anxieuse (Bourget), ludique (Barrès), oblique (Gide) ̶ est le fil rouge de cette étude qui s’efforce de rendre raison d’une dialectique de maîtrise complexe et polymorphe, dont l’intelligibilité passe par les enjeux symboliques qu’elle assigne au livre et à sa lecture / This piece of writing questions the way a master-disciple imagination-thought out as a riposte to the decadent spirit and advocating a return to the authority of the man of letters – holds an important place in the French novel of the years 1890-1900. It goes through this period with books such as Le Disciple by Paul Bourget, L’Ennemi des Lois by Maurice Barrès and Les Nourritures terrestres by Gide. It focuses on the functioning and the implicit of dialectics master/disciple through the manifestations, the mechanisms and the intentions that the latter conveys, both to an avowed audience (the youth) and to a more confidential readership (peer and rival novelists). It shows how the symbolic advantages drew on the representations of the master participates in a strategy that, under the guise of socialization and education, espouses a post-decadent novelist. The latter, in search of legitimacy and of a new novel writing, undertakes the master class writing exercise as the enthronement of the writer into a mentor, the raising of moral standards in the fictional work into a life lesson and the identification of the reader into a disciple, receiver and receptacle of an authorial teaching. In an operational way, this piece of writing analyses the structure of a “novel-magister/master” that fosters a narrative and a discourse that come from a master source. What’s more, an enunciative and distributive object (here narrative, there extra narrative) sets that structure in the consonant (Bourget), satirical (Barrès) or conflicting (Gide) dividing of an educational fiction that is achieved through the two filters of a fictitious “mise en scène” and of a pragmatical one ; however, the relationship (redundant, distanced, or paradoxical) changes from one text to another. The “master function” ̶ present in the surrounding (of a text) and the narrative of the novel ̶ develops into the two facets of a mechanism that reflects the two modalities of an educational discursive – the former, that results from a common but variable textual device, is a matter for the identity of three authors, close and related but belonging to different generations and having a non-simultaneous fame and whose personal expression concerning the “master figure” remains, to a certain extent, dependent on the identity of the two others. This “master function” thus constitutes the trajectory of a corpus that illustrates in three stages ̶ the catechetics novel, the parodic novel, the “aporia” novel ̶ the shifting of the guarantee of the responsibility to the one of the originality within or in the margins of a “socialization novel” given a new treatment by each writer-mentor. Specular by its split organization, mobile according to the contextual evolution end to its instigators, “the novel-magister/master” indeed espouses and renounces the expectations, the infatuations, and the beliefs of the post-decadent period through the honest (Le Disciple), feigned (L’Ennemi des Lois) or denied (Les Nourritures terrestres) revival of a link between master and disciple used as an epitome of a relationship between the novelist and his reader. The “master” paradigm instituted by the novel is fundamentally ambivalent merely double (it pretends to stick to the fictitious universe but it simultaneously deals with a social mimetism), it furthermore wants to be useful and moralistic (altruistic and ethical) even if it thinks itself as partisan and critical (polemic and ideological). Beyond this structural and tactical ambivalence, there is a central principle of which this paper shows that it can provide the keys to set new targets : the three forms of mastership under study Indeed have as a common point the issue of the manual, the one of its reception (implicit status of the reader/disciple). Thus, the mastership contract told in the narrative and sealed in its paratextual margins is still worth a reading pact where the good and bad master, the good and bad disciple crystallize. This fictional and pragmatic questioning of the “mastership” writing – anxious (Bourget), recreational (Barrès), oblique (Gide) – is the common theme of this paper that tries to highlight a dialectics of complex and polymorphous mastery, whose intelligibility goes through the symbolic stakes assigned t o the book and its reading

Gurus claim that they are able to act as mediators to put disciples on the path of spiritual development in diaspora. This study aims to investigate this claim, researching the hypothesis ‘that changing cultural environments in the United Kingdom, compared to those of the Indian sub-continent, requires a different model of the guru-chela (guru-disciple), relationship?’ In effect it seeks to test the differences, based on the stability and sustainability of the relationship in diaspora? This claim was endorsed by psychotherapist, J S Neki (1973), in a meeting in America and was published in The Journal of Ortho-psychiatry Volume 3. It discusses the possibility of the ‘guru-chela (disciple) relations’ acting as a model for ‘therapeutic care for the Hindu patient in diaspora.’ This research aims to examine critically the effectiveness of the guru-disciple relationship in light of changes the gurus have made in the delivery and quality of instructions they provide and the changes in the disciples’ aspirations in the new environment. The study investigates the meeting ground for science-based western psychotherapy and intuition-based spirituality. Both subjects deal with pastoral care components for their respective respondents, but are diametrically opposed in their approaches. The research sample in the study, are taken from Leicester, where the researcher is based, as the area provides a diverse group in the Heart of Hindu England, through which to examine the guru-disciple phenomena in diaspora.

Thesis (M.A.)--Memorial University of Newfoundland, 2001. / Bibliography: leaves 91-94.

Chapter 9, interpreted in terms of its macro-micro structure, fits into the overall literary and theological framework of the Book of Signs. The controversy between Jesus and the Jewish leaders depicted in chapters 7-10 is taken up by Chapter 9 in a particular manner. This study employs the socio-rhetorical perspective to critically investigate the notion of discipleship. It differs from previous studies as they were undertaken from the historical, socio-scientific and narrative perspectives, and Robbins' sociorhetorical methodology is applied to the Chapter 9 in order to dissect the notion of discipleship as a theological problem. In Chapter 9, the blind man emerges as the paradigm of the disciple as he exemplifies the principle of John 8.12. The `Jews', concerned with their need both for self-definition and the survival of Judaism, attempt to contain the growth of Christianity. The conflict is conceived as a `conflict between darkness and light' and the healed man emerges as a hero of the community. His triumph over darkness contrasts him with the Pharisees who misguidedly follow the way of darkness and reject God's self-revelation. To summarize, by applying for the first time a multidimensional and comprehensive approach to John 9, three important characteristics of discipleship in the Fourth Gospel emerge: (1) it is not just simple enthusiasm and zeal, but rather a firm commitment, and strong and courageous determination to bear witness based upon an experience of the divine. Disciples are required to maintain their readiness for struggles, even death, for the sake of their faith; (2) discipleship is conceived as redefining the believer's covenant relationship with God which takes place through Jesus' identity and work. Therefore, the notion of `disciples of Moses' is no longer defensible; (3) discipleship is nothing less than a `discipleship into light' since it implies a duty to plead everywhere and always the cause of the Light in the sphere of darkness and in the world dominated by many kinds of ideologies (religious, cultural, political, etc.). The disciple must be prepared to be marginalized, not only by the dominant society, but also by his/her own family and familiar world. / NEW TESTAMENT / DTH (NEW TESTAMENT)

This study explores the meaning of female leadership in the New Testament by examining a random selection of women in the New Testament. In Chapter 2 a sociohistorical approach is utilised to examine women leaders in the in the ancient Greco- Roman world of the New Testament. The study reveals that though these societies were predominantly patriarchal, there were women leaders leading in various ways in different spheres of life (religious, political, intellectual, and in the home). Chapter 3 looks in more detail at a definition of 'leadership". The Kouzes & Posner’s (1995) model of leadership practices, based on research of how successful leaders operate, is used. The example of Jesus as the Master leader is explored against the six leadership practices, adapted for this study. It is clear that Jesus does reflect the five leadership practices proposed by Kouzes & Posner (1995). A sixth practice is added to the list as the study shows that a leader needs a leader - good followers make good leaders! Chapters 4-10 focus on the leadership practices of Mary the mother of Jesus, the Samaritan woman, Tabitha. Lydia, Priscilla and the four daughters of Philip. An examination of the socio-historical context and an analysis of key concepts in each pericope in which these women are mentioned, have been done. From the analysis it is clear that the leadership p r a c t i i of women, called "female leadership" in this study, point out leadership as 'influence" that is achieved in different practices. These leadership practices define female leadership in the New Testament The women are leaders, in some cases within the recognised positions and in other cases without the positions. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2007.

This study explores the meaning of female leadership in the New Testament by examining a random selection of women in the New Testament. In Chapter 2 a sociohistorical approach is utilised to examine women leaders in the in the ancient Greco- Roman world of the New Testament. The study reveals that though these societies were predominantly patriarchal, there were women leaders leading in various ways in different spheres of life (religious, political, intellectual, and in the home). Chapter 3 looks in more detail at a definition of 'leadership". The Kouzes & Posner’s (1995) model of leadership practices, based on research of how successful leaders operate, is used. The example of Jesus as the Master leader is explored against the six leadership practices, adapted for this study. It is clear that Jesus does reflect the five leadership practices proposed by Kouzes & Posner (1995). A sixth practice is added to the list as the study shows that a leader needs a leader - good followers make good leaders! Chapters 4-10 focus on the leadership practices of Mary the mother of Jesus, the Samaritan woman, Tabitha. Lydia, Priscilla and the four daughters of Philip. An examination of the socio-historical context and an analysis of key concepts in each pericope in which these women are mentioned, have been done. From the analysis it is clear that the leadership p r a c t i i of women, called "female leadership" in this study, point out leadership as 'influence" that is achieved in different practices. These leadership practices define female leadership in the New Testament The women are leaders, in some cases within the recognised positions and in other cases without the positions. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2007.

Chapter 9, interpreted in terms of its macro-micro structure, fits into the overall literary and theological framework of the Book of Signs. The controversy between Jesus and the Jewish leaders depicted in chapters 7-10 is taken up by Chapter 9 in a particular manner. This study employs the socio-rhetorical perspective to critically investigate the notion of discipleship. It differs from previous studies as they were undertaken from the historical, socio-scientific and narrative perspectives, and Robbins' sociorhetorical methodology is applied to the Chapter 9 in order to dissect the notion of discipleship as a theological problem. In Chapter 9, the blind man emerges as the paradigm of the disciple as he exemplifies the principle of John 8.12. The `Jews', concerned with their need both for self-definition and the survival of Judaism, attempt to contain the growth of Christianity. The conflict is conceived as a `conflict between darkness and light' and the healed man emerges as a hero of the community. His triumph over darkness contrasts him with the Pharisees who misguidedly follow the way of darkness and reject God's self-revelation. To summarize, by applying for the first time a multidimensional and comprehensive approach to John 9, three important characteristics of discipleship in the Fourth Gospel emerge: (1) it is not just simple enthusiasm and zeal, but rather a firm commitment, and strong and courageous determination to bear witness based upon an experience of the divine. Disciples are required to maintain their readiness for struggles, even death, for the sake of their faith; (2) discipleship is conceived as redefining the believer's covenant relationship with God which takes place through Jesus' identity and work. Therefore, the notion of `disciples of Moses' is no longer defensible; (3) discipleship is nothing less than a `discipleship into light' since it implies a duty to plead everywhere and always the cause of the Light in the sphere of darkness and in the world dominated by many kinds of ideologies (religious, cultural, political, etc.). The disciple must be prepared to be marginalized, not only by the dominant society, but also by his/her own family and familiar world. / NEW TESTAMENT / DTH (NEW TESTAMENT)

Les liens entre le saint, son disciple ou son compagnon s’observent dans l’iconographie par la mise en scène d’une relation privilégiée. Fondée sur l’analyse d’un corpus d’œuvres produites entre le XIe et la fin du XVe siècle, majoritairement en France et en Italie, l’étude a la volonté de déterminer comment se sont exprimés les liens dans la filiation et la parenté spirituelle, construite autour d’une relation unissant les saints (grands saints de la chrétienté comme ceux honorés localement), à leurs disciples ou compagnons privilégiés. Depuis la naissance de la relation jusqu’à son aboutissement, elle détermine les fonctions respectives des personnages à la lumière de leur élection, de leurs actions et de leurs comportements. L’analyse s’interroge également sur la finalité du « discipulat » ou du compagnonnage et sur la représentation de la dimension affective entre les personnages. Rappelant le modèle christique et apostolique, la représentation de la relation est un thème distinct, dont l’analyse révèle l’importance d’un genre de parenté spirituelle souvent oublié. / The links between the saint, his disciple or his companion can be observed in the iconography by the representation of a privileged relation. Based on the analysis of a corpus of works produced between the 11th and the end of the 15th century, mainly produced in France and Italy, the study will determine how the links in the filiation and the spiritual relationship (built on a relation uniting Major saints of the Christendom, as to those honored locally, to their privileged disciples or companions) were expressed. Since the origin of the relation until outcome, the analysis determines the respective functions of the characters through the lens of their election, their actions and their behavior. The analysis also wonders about the purpose of the disciple-or companionship and about the representation of the emotional dimension between protagonists. Reminding the Christ and apostolic model, the representation of the relation is a different theme, which reveals the importance of a spiritual relationship often forgotten.

Este trabalho tem como tema O papel da mulher no cristianismo primitivo: uma leitura do quarto evangelho. Foi realizada pesquisa bibliográfica sobre a literatura especializada no assunto. O aprofundamento do tema possibilitou uma compreensão das sociedades patriarcais da área do Mediterrâneo, no I séc. a.C e d.C, principalmente a sociedade judaica, greco romana e egípcia nas quais a dominação do homem sobre a mulher se dava de muitas maneiras. Na sociedade judaica pesava ainda as leis de pureza. Na sociedade greco romana essa dominação era legitimada pela crença de que as divindades determinavam os papéis sociais. Nesse contexto, surgiu o movimento de Jesus com uma prática social e religiosa que contrariava as leis do sistema patriarcal. Nesse movimento, conforme a literatura joanina registrada no quarto evangelho, as mulheres desempenharam um papel de protagonistas, tanto no movimento como na organização das primeiras comunidades. O quarto evangelho guardou a memória dessas mulheres aqui analisadas: Maria, mãe de Jesus nas Bodas de Caná antecipou a hora e introduziu Jesus no seu ministério público. Maria, novamente presente na hora da glorificação de Jesus na cruz, recebeu a nova comunidade representada na figura do discípulo ou discípula amada. A mulher samaritana, na beira do poço, com quem Jesus estabeleceu um diálogo, contrariando todos os costumes da época, torna-se a missionária dos samaritanos. Marta, a literatura joanina guardou a memória de sua profissão de fé semelhante à de Pedro nas comunidades apostólicas. Maria sua irmã, discípula, teve a atitude própria de discípula que na sociedade patriarcal era reservada só aos homens. Na comunidade joanina foi ela quem ungiu Jesus. Maria Madalena a primeira a ver Jesus ressuscitado e a testemunhar: eu vi o Senhor. / This work has the theme "The role of women in early Christianity: a reading of the Fourth Gospel." Bibliographical research was performed on the subject in question. The deepening of the theme enabled an understanding of patriarchal societies of the Mediterranean area, in the first century b.C and a.C., mainly Jewish society, Greco Roman and Egyptian in which the domination of men over women was given in many ways. In Jewish society still weighed purity laws. In Greco Roman society that domination was legitimized by the belief that the gods determined social roles. In this context, born the Jesus movement with a social and religious practice that is contrary to the laws of the patriarchal system. In this movement, as the Johannine literature recorded in the fourth gospel, women played a leading role both in movement and in the organization of the first communities. The fourth gospel keeps the memory of these women analyzed here: Mary, mother of Jesus at the Wedding at Cana anticipates the hour and introduces Jesus in his public ministry. Maria again present at the time of the glorification of Jesus on the cross, receives the new community represented in the figure of the disciple or beloved disciple. The Samaritan woman at the edge of the pit, with whom Jesus establishes a dialogue, against all the customs of the time, it becomes a missionary of the Samaritans. Marta, the Johannine literature keeps the memory of his profession of faith like Peter in the apostolic communities. His sister Maria, is a disciple, has the proper attitude of disciple, that in patriarchal society was reserved only to men. In Johannine community is she who anoints Jesus. Mary Magdalene the first to see the risen Jesus and testifies: "I saw the Lord".

[pt] A Gênese do discípulo. Uma relação semântica e teológica de Paulo e João a partir do estudo de Fl 3,1-16 e Jo 15,1-8. Com a atenção voltada à unidade de todo a Escritura e ao horizonte da fé da Igreja, destinatária e guardiã da Revelação, esta pesquisa estabeleceu uma relação de textos de corpora distintos, superando, assim, o marco rígido estabelecido por Bultmann. Fazendo a exegese das perícopes paulina de Fl 3,1-16 e joanina de Jo 15,1-8, foi constatada em cada perícope densa concentração cristológica, diretamente ligada ao início do discipulado. Aproximando o resultado do estudo dos dois textos ,verificou-se a existência de uma gramática comum entre Paulo e João, tendo como marcos a semântica e a teologia no que tange ao essencial para se tornar discípulo. Essa gramática comum é acessível ao ouvinte-leitor de todos os tempos. Por isso, o estudo foi feito com atenção ao método histórico-crítico, mas complementando-o com novos métodos de análise sincrônica, particularmente a análise narrativa, para relevar a contribuição dos textos enquanto esses são regra para a vida da comunidade de fé que hoje os escuta e lê. Concluiu-se que Paulo e João têm um testemunho comum sobre o essencial do vir a ser e da existência do discípulo; essa novidade diz respeito à ontologia do discípulo: estar compenetrado no ser de Jesus Cristo; para dizer com Paulo, o discípulo precisa ser encontrado nele (Fl 3,9a); para fazer eco do evangelho de João, diz-se: permanecei em mim (Jo 15,4a). / [fr] La Genèse du disciple. Une relation sémantique et théologique de Paul et de Jean à partir de l’étude de Ph 3,1-16 et Jean 15,1-8. Avec une attention centrée sur l’unité de toute l’Écriture et l’horizon de la foi de l’Église destinataire et gardienne de la révélation, cette recherche a établi une relation de textes de corpus différents, contribuant ainsi à surmonter les points de repères rigides mis en place par Bultmann. En faisant l’exégèse des péricopes de Ph 3,1-16 et de Jean 15,1-8, il a été constaté à chaque péricope une forte concentration christologique directement liée au début de la vie de disciple. En approchant le résultat de l’étude des deux textes, il a été vérifié l’existence d’une grammaire commune entre Paul et Jean, ayant comme point de repère, la sémantique et la théologie en relation avec les éléments essentiels pour devenir disciple. Cette grammaire commune est accessible à l’auditeur-lecteur de tous les temps. Par conséquent, l’étude a été réalisée avec une attention à la méthode historico-critique, mais en le complétant avec de nouvelles méthodes d’analyse synchronique, en particulier l’analyse narrative pour révéler la contribution des textes qui sont alors une règle pour la vie de la communauté croyante, qui aujourd’hui les écoute et les lit. Il a été conclut que Paul et Jean ont un témoignage en commun sur l’essentiel du devenir et de l’existence du disciple. Cette nouvelle porte sur l’ontologie du disciple : être pénétré de l’être de Jésus-Christ, pour dire comme Paul, le disciple a besoin de se retrouver en lui (Ph 3,9a) et pour faire l’écho de l’évangile de Jean : Demeurez en moi (Jean 15,4a).