La théologie catholique affirme que Jésus, médiateur par excellence, est la Révélation plénière de Dieu à son peuple. Cependant, il y a eu au fil des siècles des révélations dites «privées», dont certaines ont été reconnues par l’autorité de l’Église. Le cas des révélations privées non reconnues a toujours été générateur de malentendus et de conflits froids et parfois ouverts entre l’autorité de l’Église et certains fidèles. En contexte africain, où le christianisme se greffe sur la culture traditionnelle, cette question de révélations privées est importante car elle imprègne la religion ancestrale. Dans notre contexte où le Christianisme semble avoir le vent en poupe, on se demande quelque rapport y a-t-il entre foi et expérience individuelle de révélation privée; la révélation privée est-elle un couronnement d’une vie de foi bien menée sous le regard du Seigneur et des hommes? Comment Dieu se manifeste-t-il aux hommes et comment en rendre compte sans faire face à l’adversité? Avec l’étude de l’expérience de Paul en 2Co 12, 1-10, il y a lieu de revenir sur la théologie catholique au sujet de la Révélation en rapport avec les révélations pour voir comment elle s’est articulée, à partir de la Bible, au fil des temps, en fonction des cultures et des réalités sans cesse nouvelles. À la base de cette théologie, on peut trouver en bonne position l’influence herméneutique de l’expérience mystique de Paul. Une révélation privée comme celle qu’il vit, fait toujours face à des doutes ou des attitudes sceptiques parfois tenaces pour se préciser après coup et fonder en raison son apport par rapport au Christ et à la vie ecclésiale. Si le jugement de l’Église est important pour son insertion dans la vie des communautés, toutefois, il faut dire qu’il n’est pas déterminant. Tout se joue entre Dieu et la personne certes, mais la qualité des fruits de ce jeu spirituel étant garante de la crédibilité de la révélation. Dieu, qui sait toujours communiquer avec son peuple sous des formes variées, en est capable en tout temps et selon le mode qu’il se donne. Pour mieux parler de l’expérience de Paul en 2Co 12,1-10, les démarches historico-critique et narrative ont été d’une utilité complémentaire en vue d’authentifier dans la péricope ce qu’il convient d’appeler : la mystique de Paul. Le témoignage spirituel de Paul peut servir de paradigme pour les personnes et d’éclairage pour l’Église dans le discernement des phénomènes de révélation privée aujourd’hui. Paul vit une relation forte avec le Dieu de Jésus Christ, il la fait vivre à ses communautés; quoiqu’il advienne, il n’hésite pas à en rendre compte et à la communauté, et à Pierre et aux autres. Sa vie intensément mystique, ne le soustrait pas de la démarche ecclésiale pour défendre ses révélations. / The catholic theology professes Jesus Christ as Mediator per excellence between God and his people. He is the Revelation of revelations that could never be surpassed, but along the centuries, there were many private revelations a few of which were confirmed by the Church and others not. The cases of mystical or private experience of God that are never taken into consideration by the authorities bring many troubles and divisions in the community of the catholic faithful. This situation is also common in some of the communities in Cameroon. This work is a biblical survey on Paul’s experience of God (in 2Cor 12,1-10) for the purpose of enlightening the phenomenon of private revelation. Although Paul is boasting for the excellence of his revelations and defends himself as one of the most important apostles of Christ, he doesn’t forget the need of the confirmation by those who have been chosen before him (Ga 1-2). The testimony of Paul could be a framework to look over and enable us to testify all the cases of visions or revelations that someone claims to have received directly from God. The whole Church could also update her judgement on some cases of mystical life that appear among Christians. To preserve and keep on fulfilling the will of her Founder, the Church has not only to be careful, but to be opened at such phenomenon as Peter and the others apostles did towards Paul. The beneficiaries of private revelations or visions have to humble themselves and face all the adversities in the spirit of Paul, who takes these as signs of God’s power revealed in his weaknesses.

Esta tese trata da obra poética neolatina publicada em Lyon, França, nos anos de 1539 e 1540, pelo humanista português Antônio de Gouveia, consistindo em duas centenas de epigramas e mais quatro cartas de amor em versos. Foram feitos o estabelecimento do texto latino, com o cotejo de diferentes edições, e a tradução para o português, acrescida de notas e comentários. Foram feitas diversas análises, de cunho poético, para examinar os procedimentos estilísticos de composição da obra e para verificar a presença da literatura clássica no texto renascentista. A existência de duas diferentes edições da poesia epigramática propiciou o exame e a interpretação de algumas das alterações introduzidas pelo poeta lusitano. Inclui-se, ainda, um capítulo sobre a vida de Antônio de Gouveia, enfocando, principalmente, sua formação humanística e sua circulação nos meios artísticos e acadêmicos da Renascença européia. / This thesis deals with the Neo-Latin poetic work published by Antônio de Gouveia, Portuguese humanist, in Lyon, France, in the years 1539 and 1540, consisting of two hundred epigrams and four love letters in verse. The thesis includes the comparative edition of the Latin text, with critical apparatus, and the translation of it into Portuguese, with notes and comments. It also includes a poetic analysis, in order to examine the stylistic procedures of the composition of the work, and to verify the influence of classical literature on this Renaissance text. The existence of two different editions of the epigrammatic poetry permitted the examination and interpretation of some changes made by the Portuguese poet. The thesis also has a chapter about the life of Antônio de Gouveia, focusing his humanistic education and his movement in the artistic and academic circles of European Renaissance.

Esta tese trata da obra poética neolatina publicada em Lyon, França, nos anos de 1539 e 1540, pelo humanista português Antônio de Gouveia, consistindo em duas centenas de epigramas e mais quatro cartas de amor em versos. Foram feitos o estabelecimento do texto latino, com o cotejo de diferentes edições, e a tradução para o português, acrescida de notas e comentários. Foram feitas diversas análises, de cunho poético, para examinar os procedimentos estilísticos de composição da obra e para verificar a presença da literatura clássica no texto renascentista. A existência de duas diferentes edições da poesia epigramática propiciou o exame e a interpretação de algumas das alterações introduzidas pelo poeta lusitano. Inclui-se, ainda, um capítulo sobre a vida de Antônio de Gouveia, enfocando, principalmente, sua formação humanística e sua circulação nos meios artísticos e acadêmicos da Renascença européia. / This thesis deals with the Neo-Latin poetic work published by Antônio de Gouveia, Portuguese humanist, in Lyon, France, in the years 1539 and 1540, consisting of two hundred epigrams and four love letters in verse. The thesis includes the comparative edition of the Latin text, with critical apparatus, and the translation of it into Portuguese, with notes and comments. It also includes a poetic analysis, in order to examine the stylistic procedures of the composition of the work, and to verify the influence of classical literature on this Renaissance text. The existence of two different editions of the epigrammatic poetry permitted the examination and interpretation of some changes made by the Portuguese poet. The thesis also has a chapter about the life of Antônio de Gouveia, focusing his humanistic education and his movement in the artistic and academic circles of European Renaissance.

There is a consensus within the United Nations (UN), as well as various governmental entities, politicians, individuals, scholars, and academic communities, on the need to reform governmental performances. However, there is no unanimity among them pertaining to a specific reforming model that is valid for all contexts worldwide. Accordingly, many performance management processes and practical techniques have been put into practice, which aim at improving governmental institutions' performance. Hence, the purpose of this research is to develop, by studying the public health services that are provided by the government, an effective model, with the aim of improving governmental performance in the context of Bahrain. With regard to originality and values, the research discerns that among the many factors affecting governmental entities' performance, there are two dominant contextual factors, i.e. the sociocultural and political forces, both of which synergise with the so-called United Nations Development Programme (UNDP) Good Governance Approach. The study develops a new perspective on the Interactive Complex Intervention Model (ICIM), stemming from the Grounded Theory (GT) and Normalisation Process Theory/Model (NPT/M), as disclosed in practical terms by the outcomes of the data gathered and its analysis. In fact, although those elements influence all other factors, there are interactive correlative impacts among all factors. Despite these outcomes, the data obtained from the research cannot be generalised, as they are derived from the local context of Bahrain; certainly until now, they can allow other similar contexts in particular to implement the insights reported in this study. It is important to note that the most influencing factor enabling this research, which aims to develop the ICIM for reforming governmental entities' performance in Bahrain, is the salient points raised in Imam Ali's famous consultative letter to the Governor of Egypt, Malik Ashtar, which he wrote while he was the Caliph, as scholars regard this letter as a basic guide for the Islamic administration and the UNDP Good Governance Approach. Regarding the practical implications, the research has attempted to empirically understand the role of the aforementioned primary contributing forces, that are regarded as the critical prerequisite - the first step that allows the governments' decision makers, based on the underlying knowledge involved in the work, to forthwith provide them with several contextual practical insights towards adopting the ICIM in order to enhance and reform the government entities' performance.

Clementine scholarship acknowledges Clement's doctrine of the Incarnation and generally maintains that for Clement the divine Logos assumed human flesh. However, because of Clement's complex logology and three passages suggesting a docetic interpretation of Christ's flesh, scholars tend to move away from addressing the Incarnation and treat either the metaphysics of the multiple logoi theory or the question of Clement's Docetism, or both. Because of this diversion in research, there remains a gap in the literature around Clement's teachings about the Incarnation. This thesis begins to fill the gap by explaining Clement's view of the Incarnation, which he connects to the emergent ‘exchange' doctrine, envisaged as a divine mission. It situates Clement as an heir of the apostolic tradition while he engages with Greek philosophy and Gnostic belief. The research delineates Clement's gnostic tradition, which he considered faithful to the Old Testament and to the teachings of the apostles. The investigation collates Clement's usage of John 1:14 and the term ginomai linked with Logos, anthropos, and sarx. It examines Clement's discussion in Stromateis VII.2, where he claims the Logos assumed flesh susceptible to suffering, emotions, and physical sensibilities. In Clement's teachings, the Logos became both anthropos and sarx so that anthropos might become theos. This thesis outlines Clement's usage of the terms parousia and epiphaneia (appearing), showing they are consequential to the Incarnation. Clement presents the Logos as Saviour, who conquers malevolent powers and death to release humankind from corruption through his sufferings from birth to the cross. Clement also presents the Logos as a Teacher, who during his parousia, interprets precisely the Old Testament, and in his appearing, discloses true gnosis, which guides anthropos to godliness. The evidence demonstrates that Clement bases his path for assimilation to God upon the Incarnation of the Logos.

La théologie catholique affirme que Jésus, médiateur par excellence, est la Révélation plénière de Dieu à son peuple. Cependant, il y a eu au fil des siècles des révélations dites «privées», dont certaines ont été reconnues par l’autorité de l’Église. Le cas des révélations privées non reconnues a toujours été générateur de malentendus et de conflits froids et parfois ouverts entre l’autorité de l’Église et certains fidèles. En contexte africain, où le christianisme se greffe sur la culture traditionnelle, cette question de révélations privées est importante car elle imprègne la religion ancestrale. Dans notre contexte où le Christianisme semble avoir le vent en poupe, on se demande quelque rapport y a-t-il entre foi et expérience individuelle de révélation privée; la révélation privée est-elle un couronnement d’une vie de foi bien menée sous le regard du Seigneur et des hommes? Comment Dieu se manifeste-t-il aux hommes et comment en rendre compte sans faire face à l’adversité? Avec l’étude de l’expérience de Paul en 2Co 12, 1-10, il y a lieu de revenir sur la théologie catholique au sujet de la Révélation en rapport avec les révélations pour voir comment elle s’est articulée, à partir de la Bible, au fil des temps, en fonction des cultures et des réalités sans cesse nouvelles. À la base de cette théologie, on peut trouver en bonne position l’influence herméneutique de l’expérience mystique de Paul. Une révélation privée comme celle qu’il vit, fait toujours face à des doutes ou des attitudes sceptiques parfois tenaces pour se préciser après coup et fonder en raison son apport par rapport au Christ et à la vie ecclésiale. Si le jugement de l’Église est important pour son insertion dans la vie des communautés, toutefois, il faut dire qu’il n’est pas déterminant. Tout se joue entre Dieu et la personne certes, mais la qualité des fruits de ce jeu spirituel étant garante de la crédibilité de la révélation. Dieu, qui sait toujours communiquer avec son peuple sous des formes variées, en est capable en tout temps et selon le mode qu’il se donne. Pour mieux parler de l’expérience de Paul en 2Co 12,1-10, les démarches historico-critique et narrative ont été d’une utilité complémentaire en vue d’authentifier dans la péricope ce qu’il convient d’appeler : la mystique de Paul. Le témoignage spirituel de Paul peut servir de paradigme pour les personnes et d’éclairage pour l’Église dans le discernement des phénomènes de révélation privée aujourd’hui. Paul vit une relation forte avec le Dieu de Jésus Christ, il la fait vivre à ses communautés; quoiqu’il advienne, il n’hésite pas à en rendre compte et à la communauté, et à Pierre et aux autres. Sa vie intensément mystique, ne le soustrait pas de la démarche ecclésiale pour défendre ses révélations. / The catholic theology professes Jesus Christ as Mediator per excellence between God and his people. He is the Revelation of revelations that could never be surpassed, but along the centuries, there were many private revelations a few of which were confirmed by the Church and others not. The cases of mystical or private experience of God that are never taken into consideration by the authorities bring many troubles and divisions in the community of the catholic faithful. This situation is also common in some of the communities in Cameroon. This work is a biblical survey on Paul’s experience of God (in 2Cor 12,1-10) for the purpose of enlightening the phenomenon of private revelation. Although Paul is boasting for the excellence of his revelations and defends himself as one of the most important apostles of Christ, he doesn’t forget the need of the confirmation by those who have been chosen before him (Ga 1-2). The testimony of Paul could be a framework to look over and enable us to testify all the cases of visions or revelations that someone claims to have received directly from God. The whole Church could also update her judgement on some cases of mystical life that appear among Christians. To preserve and keep on fulfilling the will of her Founder, the Church has not only to be careful, but to be opened at such phenomenon as Peter and the others apostles did towards Paul. The beneficiaries of private revelations or visions have to humble themselves and face all the adversities in the spirit of Paul, who takes these as signs of God’s power revealed in his weaknesses.

La présence des paradoxes stoïciens dans l’œuvre de poètes dont les liens avec le Portique sont divers révèle le statut particulier occupé par ces formules déconcertantes dans la pensée romaine. Après l’étude des origines du paradoxe et de ses transformations au cours du développement des écoles philosophiques grecques, la thèse examine la spécificité du paradoxe stoïcien et son adaptation au monde romain. Contre toute attente, les Stoïciens ne renoncent pas à ces affirmations déconcertantes. Grâce à leur efficacité rhétorique, et malgré l’hostilité qu’ils suscitent par ailleurs, les paradoxes sont repris dans des textes étrangers au Portique. Leur adaptation dans des œuvres poétiques - satires de Lucilius, Horace et Perse, épodes, odes et épîtres d’Horace et épopée lucanienne - pourrait nous faire considérer qu’ils sont pervertis et détournés de leur fin première. En effet, le but de ces poètes n’est nullement de faire adhérer le lecteur à l’intransigeante perfection dessinée par les paradoxes stoïciens. Mais le lien entre les paradoxes que l’on trouve dans ce corpus poétique et leur origine stoïcienne est en réalité bien plus intime. Selon des modalités différentes, chaque poète reprend l’essentiel de la démarche paradoxale du Portique : il s’agit bien de réveiller les consciences, et de souligner la radicale nouveauté de la vérité que l’on veut faire entendre, tout en s’assurant que le lecteur peut s’y rallier. La virulence de Lucilius, le ton de confidence horatien, la stupeur lucanienne et l’obscurité de Perse constituent les voies distinctes mais convergentes par lesquelles est menée l’entreprise subtile consistant à choquer pour mieux convertir. / The presence of Stoic paradoxes in the works of poets whose links with the Stoa are complex reveals the particular status of these incongruous formulas in Roman thought. After studying the origins of paradox and its transformations during the development of the Greek philosophical schools, the thesis considers the particularity of Stoic paradox and its adaptation to the Roman world. Unexpectedly, the Stoics do not sign away these disconcerting assertions. By their rhetorical effectiveness, and despite the hostility they also arouse, paradoxes appear in texts which do not belong to the Stoa. Their adaptation in poetic works – satires of Lucilius, Horace and Persius, epodes, odes and epistles of Horace, and Lucanian epic - could make us consider that they are perverted and diverted from their first aim. Indeed, the purpose of these poets is not at all to have the reader adhere to the uncompromising perfection outlined by the Stoic paradoxes. But the link between the paradoxes we find in this poetic corpus and their Stoic origin is actually much more intimate. By different ways, each poet takes up the main of the Stoic paradoxical approach : it consists in waking up the minds, and showing the radical novelty of the truth which one wants to reveal, making sure, at the same time, that the reader can join it. Lucilius’ virulence, Horace’s intimacy, Lucan’s daze and Persius’ abstruse language constitute the different but converging ways by which one subtly undertakes to shock in order to convert.

Entre 394 et 396 après J-C, saint Augustin d’Hippone forma le projet d’écrire un commentaire de l’Épître aux Romains de saint Paul. Il en rédigea seulement un premier livre, où il commente les sept premiers versets de l’épître, puis examine la question du blasphème impardonnable contre l’Esprit Saint. Nous présentons ici ce texte. Notre thèse comporte d’abord une introduction générale, qui situe l’oeuvre dans son contexte historique et théologique, et discute de sa réception. Puis nous fournissons une édition critique (avec traduction française) du texte : l’édition, sur la base de 25 manuscrits et 5 éditions imprimées, est précédée d’une présentation détaillée de ses sources, d’un stemma justifié, et d’un commentaire des choix ecdotiques. Vient enfin un commentaire détaillé de tout l’ouvrage, qui a pour buts principaux d’éclairer les passages difficiles du texte, de noter ses particularités linguistiques, et d’expliquer sa pensée par référence au corpus augustinien et à la tradition patristique. / Between AD 394 and 396, St. Augustine of Hippo undertook the project of writing a commentary on St. Paul’s Epistle to the Romans. He completed only one book of this, providing a commentary on first seven verses of the epistle, along with an examination of the question of the unforgivable blasphemy against the Holy Spirit. I present this text here. My thesis begins with a general introduction, which situates the work in its historical and theological context, and discusses its reception. I then provide a critical edition (with French translation) of the text: the edition, based on 25 manuscripts and 5 printed editions, is preceded by detailed presentation of sources, a stemma with supporting arguments, and a commentary on editorial decisions. Finally, I provide a detailed commentary on the whole work, whose main aims are to elucidate the text’s difficult passages, to note its linguistic particularities, and to explain its contents with reference to the Augustinian corpus and patristic tradition.

Nous avons étudié dans ce travail les manières concrètes dont s’expriment les rapports entre le pouvoir et le théâtre au XVIIe siècle, époque où cet art était déjà associé au principe de diffusion de masse lui permettant de s’épanouir indépendamment du mécénat. Étant donné que le théâtre est à la fois une pratique et une littérature, notre enquête a été menée en deux temps. Nous nous sommes d’abord intéressés aux comédiens professionnels dont la plupart ont formé des troupes portant le nom d’un grand personnage. Cette réalité qui semble a priori évidente est pourtant révélatrice. L’histoire de la troupe royale de l’Hôtel de Bourgogne en constitue un excellent exemple. D’autres troupes de moindre importance peuvent, elles aussi, entretenir des rapports étroits avec leurs protecteurs. C’est par exemple le cas des comédiens du Grand Condé auxquels nous avons consacré la suite de nos réflexions. Mais la plupart du temps, ces troupes ambulantes ne sont pas à proximité de leurs bienfaiteurs. Elles sont plutôt en contact avec d’autres instances de pouvoir, le pouvoir municipal notamment. C’est ainsi que le premier volet de notre travail s’achève sur deux études de cas consacrées à Dijon et à Bruxelles, deux destinations favorites des troupes. Après avoir étudié les comédiens, notre investigation se poursuit en se focalisant sur les auteurs de théâtre. La question des rapports entre les dramaturges et les protecteurs s’inscrit dans un vaste sujet qu’est le patronage littéraire en général. Nous avons essayé de l’illustrer à travers l’exemple du patronage de Richelieu, précédé d’une enquête préliminaire sur la question des dédicaces qui a servi tout notre second volet. / We studied in this work the concrete ways in which are expressed the relations between the power and the theater in the seventeenth century, when this art was already associated with the principle of mass distribution which allows it to flourish regardless of patronage. As the theater is both a practice and a literature, our investigation was conducted in two stages. We are primarily interested in professional actors, most of whom have formed theatre troops bearing the name of a powerful man. This reality seems a priori obvious is nevertheless revealing. The history of the Royal troupe of Hôtel de Bourgogne is a prime example. Other smaller companies maintain also close relations with their protectors. This is for example the case of the theater troop of Great Condé that we studied. But most of the time, these touring companies are not close to their patrons. Rather, they are in contact with other bodies of power, especially the municipal power. Thus the first part of our work ends with two case studies on Dijon and Brussels, two favorite destinations of theater troops. After studying the actors, our investigation continues by focusing on playwrights. The question of relations between playwrights and patrons is part of a vast subject that is the literary patronage in general. We tried to illustrate it through the example of the patronage of Richelieu, preceded by a preliminary inquiry into the question of dedication who served our whole second part.

The nature of trials, tests, and temptation in the Epistle of James has been extensively debated in New Testament scholarship. However, scholarship has underexamined the tension between the author’s mitigation of divine agency in testing ( Jas 1:13–14) and the author’s appeal to well-known biblical testing narratives such as the creation account (1:15– 18), the Binding of Isaac ( Jas 2:21–24), and the Trials of Job ( Jas 5:9–11). is juxtaposition between the author’s theological apologetic and his biblical hermeneutic has the potential to reveal either the author’s theological incoherence or his rhetorical and hermeneutical creativity. With these tensions of divine agency and biblical interpretation in mind, this dissertation compares the Epistle of James against other examples of ancient Jewish interpretation, interrogating two points of contact in each Jewish work: their portrayals of the cosmic drama of testing, and their resulting biblical hermeneutic. The dissertation assembles a spectrum of positions on how the divine, satanic, and human roles of testing vary from author to author. These variations of the dramatis personae of the cosmic drama exercise a direct influence on the reception and interpretation of the biblical testing narratives. When the Epistle of James is examined in a similar light, it reveals a cosmic drama especially dependent on the metaphor of the divine law court. Within this cosmic drama, God stands as righteous judge, and in the place of divine prosecutor stand the cosmic forces indicting both divine integrity and human religious loyalty. These cosmic and human roles have a direct impact on James’ reading of biblical testing narratives. Utilising an intra-canonical hermeneutic similar to that found in Rewritten Bible literature, the Epistle appeals to a constructed ‘Jobraham’ narrative in which the Job stories mitigate divine agency in biblical trials such as those of Abraham, and Abraham’s celebrated patience rehabilitates Job’s rebellious response to trial. In conclusion, by closely examining the broader exegetical discourses of ancient Judaism, this project sheds new light on how the Epistle of James responds to theological tensions within its religious community through a hermeneutical application of the dominant biblical narratives of Job’s cosmic framework and Abraham’s human perfection.