The two concepts of hypocrisy and heresy are completely disparate in modern use, and yet they were related in two ways during the early modern period. Firstly, both terms were prominent charges in the polemical exchanges of the English Reformation. Consequently, in this thesis they provide useful tools for studying the effects of controversy on language. The meaning of hypocrisy and of heresy was of considerable concern to many controversialists, and yet the resulting attempts at defining these terms contributed to their destabilization and incoherence. These terms were also related in a second respect throughout the early modern period. Given the universal conviction at that time that there was only one “true” church, and given the consequent pressures imposed by churches (both Catholic and Protestant) to enforce conformity to their own religions, it was inevitable that judgements had to be made concerning the convictions and internal beliefs of others. Such judgements were central in charges of heresy and hypocrisy; hence in this thesis the concepts of hypocrisy and heresy provide useful tools for studying early modern understandings of intentionality and judgement. The writings of Sir John Cheke, William Perkins, Bishop Joseph Hall and Sir Francis Bacon are shown to display concern combined with confusion and incoherence over these topics. However, Sir Thomas More’s Dialogue Concerning Heresies is shown to contain an intricate and coherent analysis of intentionality and judgement vis a vis heresy. But, More’s foundation for judgement and knowledge was the consensus fidelium, a foundation which simply was not available to the later Protestant writers. Lastly, Thomas Hobbes’s treatments of hypocrisy and heresy are examined. In effect, Hobbes negated the judgement of intentions where both concepts were concerned. He acknowledged and accepted the separation of internal belief from external profession. Likewise he accepted the impenetrable nature of the human mind and heart in a way his forebears had not. By examining Hobbes’s treatment of these concepts in light of the polemical confusion and conceptual incoherence of the preceeding century, a better understanding of Hobbes’s philosophy is obtained and the relevance of early modern theology for intellectual history is demonstrated.

Made available in DSpace on 2015-04-17T15:02:08Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 850435 bytes, checksum: 9524c75f53756030a6b029f9ef8ba9f5 (MD5) Previous issue date: 2013-07-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Assuming that early Christianity was a complex place that housed ideological class struggle, look into evidence to prove these differences by studying the apocryphal text known as the Protevangelium of James, coming from the second century of our era. Attempts to demonstrate that the beliefs in this apocryphal text are not product of the imagination of its author, but are common elements to the Christian communities before orthodoxy. In early Christianity, there were several classes that had ideological divergent beliefs. With the passing centuries, emerging classes, the block termed proto-orthodox, by forces policies, prevailed over the remaining. This block then steadied itself then as the only truth, taking on the true apostolic succession and the true teaching of Jesus, was also enacted as the first church which all heresy arose in relation to their beliefs. The speech that block disregards the whole dialectical process that gave his statement. As the Protevangelium of James is a based text in the proto-orthodox, that is, part of its content is similar to what will become the orthodoxy, but also carries an offensive content to this, it is appropriate to question such speech. In the process of quest the aim of research, resorting on studies of Foucault, Bakhtin and Berger, it was necessary to understand the importance of speech for formation of the classes ideologically constituted, the process of legitimation of the discourse and the construction of truths. It is important to consider how to handsel the orthodoxies and heresies, the canonical and apocryphal in the religious systems and understand ,panoramically, how was the construction of the canon of Christian scriptures. The Protevangelium will be still compared with other Christian literature, such as the canonical Matthew and Luke's gospels and other apocryphal narratives, as well as works of early Christian writers to examine their scope and relevance. It is concluded that the Protevangelium of James initially served as raw material for orthodoxy, but with the development of this, it was deemed unacceptable. / Partindo da hipótese de que o cristianismo primitivo era um lugar complexo que abrigava lutas de classes ideológicas, procuram-se indícios que comprovem essas divergências por meio do estudo do texto apócrifo conhecido como o Protoevangelho de Tiago, oriundo do século II de nossa era. Tenta-se demonstrar que as crenças contidas neste texto apócrifo não são frutos da imaginação de seu autor, mas são elementos comuns às comunidades cristãs antes da ortodoxia. No cristianismo primitivo, havia varias classes ideológicas que apresentavam crenças divergentes entre si. Com o passar dos séculos, as classes emergentes, o bloco denominado proto-ortodoxo, por forças políticas, prevaleceram sobre as demais. Este bloco, então, firmou-se então como a única verdade, tomando para si a verdadeira sucessão apostólica e o verdadeiro ensino de Jesus, promulgou-se ainda como a primeira igreja e da qual toda a heresia surgiu em relação às suas crenças. O discurso desse bloco ignora todo o processo dialético que se deu para sua afirmação. Sendo o Protoevangelho de Tiago um texto de base proto-ortodoxa, isto é, parte de seu conteúdo é similar ao do que se tornará a ortodoxia, mas que traz também um conteúdo ofensivo a esta, é adequado para questionar tal discurso. No percurso de busca ao objetivo da pesquisa, recorrendo aos estudos de Foucault, Berger e Bakhtin, se fez necessário entender a importância do discurso para a formação de classes ideologicamente constituídas, o processo de legitimação do discurso e as construções das verdades. É importante refletir como se dão as ortodoxias e as heresias, o canônico e o apócrifo nos sistemas religiosos e entender, panoramicamente, como se deu a construção do cânon das escrituras cristãs. O Protoevangelho será comparado ainda com outras literaturas cristãs, tais como os evangelhos canônicos de Mateus e de Lucas, outros evangelhos e narrativas apócrifas, como também obras de escritores cristãos antigos para averiguar sua abrangência e relevância. Conclui-se que inicialmente o Protoevangelho de Tiago serviu de matéria prima para a ortodoxia, mas com o desenvolvimento desta, foi considerado inaceitável.

Longtemps soupçonné d’hérésie, ’Abū al-‘Alā’ al-Ma‘arrī, auteur du nord de la Syrie ayant vécu à cheval entre le IVe/Xe et le Ve/XIe siècles, fut disculpé à la fin du XIXe siècle par les précurseurs de la Nahd{a. Féru de la langue arabe, muni d’un style inaccessible au premier abord, la question qui se pose aujourd’hui est celle de savoir s’il faut se fier à ses contemporains ou à l’opinion d’hommes qui vécurent plusieurs siècles plus tard. Le présent travail a pour but de tenter de comprendre le langage de cet auteur et d’essayer de savoir pour quelles raisons un homme brillant par son intelligence et ses connaissances se borna à rédiger ce qui ressemble à une fable animalière anodine.Une analyse détaillée du texte révèle un ensemble de jeux de mots, d’allusions historiques, d’anecdotes et de citations coraniques qui tissent un deuxième texte en filigrane à travers l’épître, lequel s’avère être, d’une part, une critique véhémente contre toute religion, l’islam et son représentant le prophète Muh{ammad en particulier et, d’autre part, des conseils adressés au prince ‘Azīz al-Dawla, gouverneur indépendantiste d’Alep sous le règne des Fatimides, l’encourageant à prendre les armes et à propager les idées du maître. La véritable croyance de l’auteur reste cependant peu définie en dehors d’un refus de tout système religieux, désigné comme étant des mécanismes mis en place pour duper les gens simples d’esprit, et d’une foi inébranlable que la mort n’est autre qu’un sommeil sans suite.La technique d’écriture d’al-Ma‘arrī semble être un savant mélange de la technique bédouine de la tawriya dont l’usage primitif était d’échapper à la censure ou à la persécution et une inspiration de l’ouvrage pehlevi Kalīla wa-Dimna, un miroir des princes par excellence. / ’Abū al-‘Alā’ al-Ma‘arrī who lived in the North of Syria between the 4th and the 5th century was suspected of heresy for a long time, and was finally cleared by the Nahd{a pioneers at the end of the 19th century. Extremely keen on the Arabic language and provided with an intricate style of writing, the question today is whether to believe his contemporaries or the opinion of men who lived centuries later. The present study tries to understand the author’s language and why such a brillant cultivated man wrote what looks like a trivial animal fable.A detailed analysis of the text reveals a succession of puns, hints to historical events, anecdotes and coranic quotes which grow into a second text interwoven throughout the « Epistle of a Horse and a Mule ». This latter appears to be, on the one hand, a vehement criticism towards religion, islam and Muh{ammad its prophet, and, on the other hand, advice given to Aleppo’s governor, ‘Azīz al-Dawla, who though allegied to the Fatimids, has a tendency toward independence, encouraging him to take arms and propagate the masters ideas. Nevertheless, the real faith of the author remains undetermined except for his refusal of all religious system viewed by him as mechanisms set to fool simple souls, and his belief that death is nothing but an endless sleep.Al-Ma‘arrī’s writing technique appears to be a refined combination of the bedouin’s technique tawriya which originally served as a means to escape censureship or even repression, and inspired by the pehlevi work of Kalila wa-Dimna, princes advice if ever there was.

Nous voyons apparaître, ces dernières années, ce que l'on nomme « les nouvelles spiritualités » : phénomène de société pour les uns ; danger alarmant pour les autres. Toutefois il n'est pas aisé de se faire un avis objectif sur la question, dans la mesure où chacun pense détenir une part de vérité qu’il s’obstine à défendre contre celle de l'autre. Il faudrait pourtant s’éléver au-dessus de toutes ces passions, dépasser le simple cadre de ces confrontations pour voir jaillir une vérité plus universelle.Ce sujet de recherche est une histoire ; une histoire qui commence avec « le baptême dans la Correspondance de Cyprien de Carthage » et qui s’est poursuivi avec « la querelle sur le baptême et les divisions de l’Église chrétienne africaine de Cyprien de Carthage à Augustin ». Il s’agit d’une histoire ascentionelle qui prend source dans la question du rebaptême si cher à Cyprien à la suite des lapsi, qui enchaîne avec la remise en cause de l’idée du rebaptême, pour déboucher sur la préoccupation de la paix dans l’unité avec Augustin. C’est la question centrale du «combat contre l’hérésie chez Augustin [dans] la campagne anti-manichéenne et anti-donatiste».Dans le cadre de ces recherches, j’ai surtout voulu aborder, par l’étude des documents essentiels des oeuvres d’Augustin d’Hippone [plus précisément l’ample « dossier » anti-manichéen et encore le plus ample « dossier » anti-donatiste], la façon dont l’histoire des communautés chrétiennes, à une certaine époque de l’antiquité, a été impactée dans son évolution sociale et idéologique par la pluralité des pensées qui se sont développées en son sein.Le choix du sujet imposait une nouvelle approche à l’étude et exploitation des sources afin de mieux appréhender les stratégies de combat développées par Augustin dans son offensive contre l’hérésie en Afrique et à l’époque théodosienne. Ainsi, dans ce travail de recherche j’ai eu à coeur de souligner l'information originale qui découle des oeuvres anti-manichéennes et anti-donatistes d'Augustin, en particulier sur les effets de la fonction préventive des pénalités, la terreur des lois et l’action des évêques pour découvrir les hérétiques. J’ai en outre eu à coeur de souligner que, dans le cas des manichéens, Augustin a toujours agi avec la rigueur et la méfiance d’une personne convertie, bien qu'il n’ait pas pu éviter l'empreinte du manichéisme dans certains de ses concepts. Quant au donatisme, j’ai mené mes investigations dans le cadre conceptuel du conflit religieux et des tensions ecclésiologiques.Ce travail est d’une certaine originalité. Une originalité davantage développer et perceptible dans la troisième partie grâce notamment à l'étude comparative de l'intervention d'Augustin avec les deux formes de dissidence. / We see appear, these last years, what we is called « the new spiritualities » : social phenomenon for some; danger alarming for the others. However it is not easy to make an objective opinion on the question, as far as each think hold a part of the truth which persists in defending against that of the other one. It would be necessary nevertheless to go over all these passions, to exceed the simple framework of these confrontations to see springing the truth more universal.This research topic is a history ; a story which begins with « the baptism in the Correspondence of Cyprian of Carthage » and that continued with « the quarrel on the baptism and the divisions of the african christian church from Cyprian of Carthage to Augustine ». It is about a climb story which takes its source in the question of the second baptism so expensive to Cyprian following lapsi, which continues with the questioning of the idea of the second baptisme, to lead to the concern about the peace in the unity with Augustine. It is the central question of « Augustine’s fight against the heresy [in] the anti-manichean campaign and anti-donatist ».In the framework of these researches, I especially wanted to approach, by the study of the essential documents of the works of Augustin of Hippo [more exactly the ample anti-manichean « file » and still the most ample « file » anti-donatiste], the way the history of the christian communities, in a certain period of the antiquity, was impacted in its social and ideological evolution by the plurality of the thoughts which developed within it.The choice of the subject required a new approach on the study and the exploitation of sources in order to better apprehend the strategies of fight developed by Augustine in its offensive against the heresy in Africa and in the period theodosian. So, in this research work I was eager to underline the original information which ensues from anti-manichean works and anti-donatist of Augustine, in particular on the effects of the preventive function of the penalties, the terror of the laws and the action of the bishops to discover the heretics. I was besides eager to underline that, in the case of the manicheans, Augustine always acted with the rigor and the distrust of a converted person, although he was not able to avoid the imprint of the manichaeism in some of his concepts. As for the donatism, I led my investigations in the conceptual framework of the religious conflict and the ecclesiological tensions.This work is of a certain originality. An originality futrther develop and perceptible in the third part in particular to the comparative study of the intervention of Augustine with both forms of dissident.

The two concepts of hypocrisy and heresy are completely disparate in modern use, and yet they were related in two ways during the early modern period. Firstly, both terms were prominent charges in the polemical exchanges of the English Reformation. Consequently, in this thesis they provide useful tools for studying the effects of controversy on language. The meaning of hypocrisy and of heresy was of considerable concern to many controversialists, and yet the resulting attempts at defining these terms contributed to their destabilization and incoherence. These terms were also related in a second respect throughout the early modern period. Given the universal conviction at that time that there was only one “true” church, and given the consequent pressures imposed by churches (both Catholic and Protestant) to enforce conformity to their own religions, it was inevitable that judgements had to be made concerning the convictions and internal beliefs of others. Such judgements were central in charges of heresy and hypocrisy; hence in this thesis the concepts of hypocrisy and heresy provide useful tools for studying early modern understandings of intentionality and judgement. The writings of Sir John Cheke, William Perkins, Bishop Joseph Hall and Sir Francis Bacon are shown to display concern combined with confusion and incoherence over these topics. However, Sir Thomas More’s Dialogue Concerning Heresies is shown to contain an intricate and coherent analysis of intentionality and judgement vis a vis heresy. But, More’s foundation for judgement and knowledge was the consensus fidelium, a foundation which simply was not available to the later Protestant writers. Lastly, Thomas Hobbes’s treatments of hypocrisy and heresy are examined. In effect, Hobbes negated the judgement of intentions where both concepts were concerned. He acknowledged and accepted the separation of internal belief from external profession. Likewise he accepted the impenetrable nature of the human mind and heart in a way his forebears had not. By examining Hobbes’s treatment of these concepts in light of the polemical confusion and conceptual incoherence of the preceeding century, a better understanding of Hobbes’s philosophy is obtained and the relevance of early modern theology for intellectual history is demonstrated. / Arts, Faculty of / History, Department of / Graduate

[pt] Desde os primeiros séculos de sua existência, o cristianismo convive com as heresias, que têm como principal característica a negação de uma verdade de fé, devidamente ensinada pela Igreja. A forma utilizada pelos Padres da Igreja, sobretudo nos primeiros séculos, para determinar se estavam ou não diante de uma heresia, consistia em confrontar a doutrina ensinada com a regra de fé. Esta consistia em uma medida que fundamentava-se na Sagrada Escritura e nos ensinamentos dos apóstolos. A doutrina que estivesse fora desta medida era considerada herética. A fim de evitar a proliferação de tais doutrinas e punir os que causavam desordens na comunidade, aos poucos foram se desenvolvendo na Igreja critérios de discernimento. Hipólito de Roma, no século III, utilizou a regra de fé no combate aos hereges. É um personagem polêmico, seja em razão da autoria de suas obras ou por sua forte personalidade, historicamente considerado o primeiro antipapa em virtude do cisma com o Papa Calisto. Este trabalho demonstra a forma como Hipólito combatia as heresias que ameaçavam o cristianismo nos primeiros três séculos e como suas obras foram importantes na defesa da ortodoxia da fé, sobretudo a partir da Philosophumena. Pretende-se também apresentar Hipólito de Roma muito mais como um guardião da fé do que um cismático, pois ao final da vida, morre no exílio reconciliado com a Igreja, combatendo o bom combate e, literalmente, guardando a fé. / [en] From the earliest centuries of its existence Christianity has lived with heresies, whose main characteristic is the denial of a truth of faith duly taught by the Catholic Church. The way bishops used, especially in the early centuries, to determine whether or not they were facing heresy, was to confront the doctrine taught with the rule of faith. This consisted in a measure that was based on the Sacred Scripture and the teachings of the apostles. Doctrine outside this measure was considered heretical. In order to prevent the proliferation of such doctrines and to punish those who caused disorder in the community, a code of laws was gradually developed in the Church. Hippolytus of Rome in the third century used the rule of faith in the fight against heretics. He is a controversial character, either because of the authorship of his works or for his strong personality, historically considered the first antipope because of the schism with Pope Callisto. This work demonstrates how Hippolytus fought the heresies that threatened Christianity in the first three centuries and how his works were important in defending the orthodoxy of faith, especially from the Philosophumena. It is also intended to present Hippolytus of Rome much more as a guardian of the faith than a schismatic, for at the end of his life he dies in exile reconciled to the Church, fighting the good fight and literally guarding the faith.

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Black theology and apartheid theology are theologies making use of an epitheton. The use to which the epitheton is put in these theologies is of crucial importance, that is, they are couplet theologies being used in a subjective genitive fashion. The question is whether the couplet becomes a theology of/concerning the epitheton or is it used in an objective genitive fashion. When the epitheton is used in the objective genitive sense it of necessity has to generate an epistemological break in order to distinguish it from orthodox theology. This in turn necessitates a conscientisation of a contextually predicated theology The theology becomes reductive. In this way an epitheton theology forming part of a couplet becomes attenuated and diverges from orthodox theology in the construction of its theology. This can lead to the espousal of heretical teachings. Conclusion: The conclusion arrived at is the objective genitive sense, that an epitheton theology, in for the purpose of advancing a particular secular base or pseudo-theological base for Christian society, once it has gained a life of its own, will lead to heresy unless erroneous or sinful teachings are confessed and repented of. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

Le Contra Iulianum, écrit entre 421 et 422, appartient à la seconde phase de la controverse pélagienne, qui opposa Augustin à Julien, évêque d’Eclane. Cette thèse comporte trois parties. Tout d’abord, dans une introduction à l’ensemble du Contra Iulianum, sont étudiés les différents aspects de l’œuvre, dont ses enjeux théologiques (le péché originel et le mariage), son genre littéraire, les modes d’argumentation, l’hérésiologie augustinienne, la postérité du traité et sa tradition manuscrite. Puis est proposée une édition critique du livre III, qui vient corriger la dernière édition en date (établie par les Mauristes au XVIIème siècle), ainsi qu’une traduction française annotée (la première depuis le XIXème siècle). Enfin, dans une dernière partie, le commentaire du livre III vise à expliciter les passages les plus difficiles et à montrer les divers intérêts, philologiques, historiques, littéraires ou philosophiques, du texte. / The Contra Iulianum, written between 421 and 422, belongs to the second phase of the pelagian controversy, which opposed Augustine and Julian, bishop of Aeclanum. This thesis is divided into three parts. First of all, in a general introduction to the whole Contra Iulianum, we study the main interests of this text : its theological stakes (the original sin and the marriage), his literary genre, the ways of argumentation, the augustinian heresiology, the posterity of the text and its manuscript tradition. Then, we give a new critical edition of the book III, which emends the Maurists’one (XVIIth), with a french translation with notes. In the last part, the commentary of the book III, we explain the most difficult passages and study the text’s different interests (philological, historical, literary or philosophical).