Cette thèse montre que, dans les Sermones in Matthaeum, les interprétations scripturaires développées par Augustin d’Hippone ont fait l’objet d’un choix, que justifie une adaptation pastorale au double contexte historique et liturgique de la prédication. Établi à partir du classement thématique des Mauristes, le « corpus » regroupe des sermons prêchés en différents lieux, entre 393 et 430 ; il se prête donc à une évaluation de ces adaptations.Le chapitre 1 propose une synthèse critique des données contextuelles (historiques, géographiques, sociologiques et liturgiques) concernant ces sermons, comme autant de pierres d’attente à d’éventuelles adaptations ; le chapitre 2 montre que leur texte biblique, souvent vieux latin, a parfois un substrat africain. Les chapitres 3 à 6 analysent l’exégèse d’une vingtaine de sermons choisis pour leur dimension réflexive afin de questionner, de manière inductive, les motifs des adaptations exégétiques. Les études comparent les interprétations du texte commenté à celles présentes dans les autres œuvres augustiniennes et dans la tradition patristique, et intègrent une approche rhétorique. Homilétique, cette exégèse se situe, comme les sermons qui la développent, à l’intersection entre Parole de Dieu (chapitres 3 et 4) et réponses des hommes (chapitres 5 et 6). Elle assume la situation historique dans laquelle elle est élaborée pour, en s’insérant dans la dynamique de la liturgie dont elle reçoit la matière du commentaire et la finalité qui l’oriente, faire en sorte que la res qu’elle transmet de façon quasi sacramentelle par les uerba du prédicateur, fructifie chez les auditeurs.Cette thèse comprend aussi une bibliographie et quatre annexes : un fichier signalétique sur les Sermones in Matthaeum et son résumé, les relevés des occurrences augustiniennes des citations étudiées et la liste des lectures liturgiques de l’Évangile de Matthieu. / This doctoral thesis shows that in Sermones in Matthaeum the biblical interpretations developed by Augustine of Hippo were selected in order to comply with a pastoral adaptation to the double historical and liturgical preaching context. Established on the basis of the Maurists’ thematic classification, the corpus contains sermons preached in different places between 393 and 430; it is therefore suitable for evaluating these adaptations. Chapter 1 gives a critical survey of the contextual data (historical, geographical, sociological and liturgical) concerning these sermons, to be taken as potential, adaptable building blocks; chapter 2 shows that the biblical text, often in Old Latin forms, has an African substrate. Chapter 3 to 6 analyse the exegesis of about twenty sermons selected for their reflexive dimension, in order to inductively question the reasons for the exegetical adaptations. The analyses compare the interpretations of the commented text with those present in other Augustinian works and in the Patristic tradition, and integrate a rhetorical approach. Like the sermons which develop it, this homiletic exegesis lies at the intersection of God’s Word (chapter 3 and 4) and men’s answers (chapter 5 and 6). It assumes the historic context in which it is developed and penetrates the dynamic of the liturgy from which it gets the subject of its comment and the aim of its orientation, so that the res which it conveys in a quasi sacramental way through the uerba of the preacher bears fruit within the listeners. This doctoral thesis also includes a bibliography and four annexes: an identification file about the Sermones in Matthaeum and its summary, a summary table of Augustinian occurrences to be found in the analysed quotations and the list of the liturgical readings from Matthew’s Gospel.

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.

Cette thèse étudie une question historique classique, celle de la transition entre l'évergétisme et la charité chrétienne, à travers l'étude des dons à la collectivité en Afrique du Nord tardo-antique, de la fin du IIIe siècle au VIe siècle. La recherche s'appuie sur les sources épigraphiques et littéraires africaines tardo‑antiques, et prend en compte les acquis de l'anthropologie du don. Pendant l'Antiquité tardive, l'évergétisme, pratique caractéristique des cités antiques par laquelle des aristocrates faisaient des dons à leurs concitoyens se renouvelle et disparaît progressivement. Selon l'interprétation couramment admise, cette pratique aurait été supplantée par un nouveau mode de générosité influencé par le modèle de la charité chrétienne. Devenus chrétiens, les habitants des cités africaines auraient tourné le dos aux modes de générosité propres à la cité antique pour se montrer généreux vis-à-vis de la communauté chrétienne de leur choix. À travers l'étude des discours et des pratiques du don, ce travail remet en question le modèle de la transition en montrant notamment que les deux modes de don ont largement coexisté durant les débuts de l'Antiquité tardive. Cette étude affine la chronologie des dons à la collectivité et montre que le christianisme n'est pas à lui seul responsable de la fin de l'évergétisme. Le travail revient sur l'expression « évergétisme chrétien », parfois utilisée dans l'historiographie pour désigner la permanence d'une logique évergétique au sein même du don chrétien. Sont également étudiés les usages du don à la collectivité : le don est autant source de lien social entre les acteurs qu'il est vecteur de conflit. / This dissertation addresses the problem of the transition from euergetism to Christian charity. The approach focuses on gifts to communities in Late Antique North Africa from the third century to the sixth century. The study uses epigraphical and literary documents and includes anthropological perspectives on gift-giving. During Late Antiquity, euergetism (public benefaction) changes and disappears slowly. According to most current theories, euergetism would have been replaced by a new form of generosity, based on 'Christian charity'. Progressively converted to Christianity, the Romano‑Africans would have given up classical civic generosity, turning instead to the Christian communities. This dissertation studies the discourse and practice of gift-giving and challenges the idea of a transition from euergetism to charity, showing that both types of gifts coexisted in early Late Antiquity. This theory clarifies the chronology of Late Antique generosity and analyzes the expression 'Christian euergetism'. Finally, the study examines the uses of benefaction and shows that gift-giving strengthens social bonds while simultaneously generating tension.

Orientador: Patrícia Prata / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-22T02:15:21Z (GMT). No. of bitstreams: 1 Pinto_LucianoC.G._D.pdf: 4178422 bytes, checksum: 235593dd702ea15aed68d8ae9ce24913 (MD5) Previous issue date: 2013 / Resumo: Este trabalho analisa, numa perspectiva discursiva, os efeitos produzidos pelo ato de comentar a Bíblia levado a cabo por duas figuras-chave dos primórdios do cristianismo: Jerônimo de Estridão (347-420 d.C.) e Agostinho de Hipona (354-430 d.C.). Investiga-se o impacto dessa empresa comentarista tanto no modo como o texto bíblico foi materialmente transmitido (ortografia, léxico, fraseologia, ordem dos textos) como na história de sua recepção (tópicos e temas preferidos em detrimento de outros tantos possíveis). O propósito é demonstrar quão poderosa é a intervenção dos comentários não apenas na formação do cânone bíblico, mas também na constituição da própria noção de que o conjunto de textos reunidos sob a rubrica de Bíblia ou Sagrada Escritura forma, afinal - e apesar de uma superfície textual que apresenta disparidades e, eventualmente, grandes contradições de caráter linguístico, narrativo ou mesmo teológico -, um texto, que expressa um único e mesmo plano deliberativo autoral / Abstract: This study examines from a discourse-analytical perspective the effects arisen from the practice of commenting the Bible that was followed by two early Christian key figures: Jerome of Stridon (c. 370-420 AD) and Augustine of Hippo (354-430 AD). The impact of these commentatorial works is investigated both with regarding to the way in which the very biblical text was materially (orthography, lexicon, phraseology, chapter order) handed down and to the history of its hermeneutical reception (the topics and themes which have been favored at the expense of all other possibilities). The purpose therefore is to demonstrate how powerful such commentatorial interventions are in the forming of the biblical canon and also in underpinning assumptions that the set of texts brought together under the rubric of Bible or Sacred Scriptures forms ultimately - in spite of a textual surface presenting disparities and sometimes great contradictions of linguistic, narrative or even theological character - a text which expresses just one and the same authorial design / Doutorado / Linguistica / Doutor em Linguística

Tato diplomová práce je studií, kvalitativním výzkumem, který má za cíl zjistit, zda ve vybraných dvou oblastech, chráněném a nechráněném území, funguje jezdecká turistika a do jaké míry odpovídá konceptu šetrné turistiky. Vzhledem k tomu, že jezdecká turistika je velmi mladý rozvíjející se druh sportovní aktivity, věnuje se práce i zodpovězení otázek, jaké má v dané oblasti jezdecká turistika podmínky a zda při jejím provozu nedochází k uživatelskému konfliktu na stezkách nebo jiným sporům. Důležité bylo i zjištění míry spolupráce jednotlivých aktérů, které tvoří komunikační síť. Pro realizaci výzkumu byla zvolena kvalitativní strategie sběru dat pomocí polostrukturovaných rozhovorů a analýza získaných dat prostřednictvím metody zakotvené teorie. Koncept tzv. měkké turistiky vychází z rešerše odborné literatury. Její znaky de facto apelují na dodržování zásad trvale udržitelného rozvoje, ze kterého tak nutně vychází teoretický rámec rozhovorů. Klíčová slova: jezdecká turistika, metoda zakotvené teorie, chráněná území, trvale udržitelný rozvoj, šetrná turistika, hipostezka, síť aktérů, komunikace, regionální politika, udržitelný cestovní ruch. Abstract My thesis is a qualitative research using inductive methods. Its aim is to create a theory about management of equine tourism in two selected areas,...

Diseases of Women, Book I, is part of the Hippocratic Corpus of approximately seventy treatises, although different authors contributed to the writings, as is evident by slight changes in text. It is the first of three works by Hippocrates on gynaecological problems. Fifth century BC doctors did not dissect either humans or animals, so their theories were based purely on observation and experience. Book I deals with women who have problems with menstruation, either the lack of it or an excess, infertility and, when conception does take place, the threat of miscarriage and dealing with the stillborn child. Various remedies are given, including herbal infusions, vapour baths and mixtures that the modern day patient would shudder at, e.g. animal dung and headless, wingless beetles. One remedy, hypericum, or St John's Wort, used for depression, has become popular today as an alternative medicine. / Old Testament and Ancient Near Eastern Studies / M.A. (with specialisation in Ancient Languages and Cultures)

The present thesis examines the way in which two twelfth century authors, the Cistercian monks, Bernard of Clairvaux (1091-1153) and William of St. Thierry (c. 1080-1148), used Augustine (354-430) in the articulation of their mystical thought. The approach to this subject takes into account the fact that in the works of all these medieval authors the “mystical” element is inescapably entangled with their theological discourse and that an accurate understanding of their views on the soul’s direct encounter with God cannot be achieved without a discussion of their theology. This thesis posits that the cohesion of Bernard’s and William’s mystical thought lies in their appropriation of the guiding principle of Augustine’s mystical theology: “You made us for yourself and our heart is restless until it rests in you” (conf. 1.1.1), reflected in the subtle interplay of three main themes, namely (1) the creation of humanity in the image and likeness of God, which provides the grounds for the understanding of the soul’s search for direct contact with God; (2) love as a longing innate in every human being, which explores the means to attain immediacy with God; and (3) the soul’s direct encounter with God, which discusses the nature of the soul’s immediate experience of the divine presence that can only be achieved in lasting fullness at the end of time. This examination of Bernard’s and William’s use of Augustine is structured on the basis of these three core themes which form the scaffolding of their mystical thought. Investigating the specific methods of their reception of Augustine will highlight the originality and uniqueness of each of the two Cistercian authors, who while drawing on the same patristic source use it nevertheless in various ways, by focussing on different aspects of Augustine’s immense oeuvre and by arriving at distinct mystical programmes.

Diseases of Women, Book I, is part of the Hippocratic Corpus of approximately seventy treatises, although different authors contributed to the writings, as is evident by slight changes in text. It is the first of three works by Hippocrates on gynaecological problems. Fifth century BC doctors did not dissect either humans or animals, so their theories were based purely on observation and experience. Book I deals with women who have problems with menstruation, either the lack of it or an excess, infertility and, when conception does take place, the threat of miscarriage and dealing with the stillborn child. Various remedies are given, including herbal infusions, vapour baths and mixtures that the modern day patient would shudder at, e.g. animal dung and headless, wingless beetles. One remedy, hypericum, or St John's Wort, used for depression, has become popular today as an alternative medicine. / Old Testament and Ancient Near Eastern Studies / M.A. (with specialisation in Ancient Languages and Cultures)

Cette étude souhaite contribuer à une meilleure connaissance et compréhension de l’idée de simplicité divine, qui signifie l’absence en Dieu de toute composition. Pièce centrale de la pensée théologique médiévale, elle fut redécouverte il y a 35 ans par des philosophes de tendance analytique, qui en contestèrent la cohérence. Elle est depuis lors l’objet d’un débat philosophique fourni, mais le détour par l’histoire de la philosophie est nécessaire pour dégager le réseau de concepts, d’arguments et de problèmes qui lui donne sens. Après avoir étudié la première élaboration de cette idée dans les textes antiques et patristiques, puis son traitement par Pierre Lombard à la veille du IVe concile de Latran de 1215, qui intègre pour la première fois la simplicité divine dans une profession de foi authentique du magistère, nous nous concentrons sur les œuvres de Bonaventure de Bagnoregio et de Thomas d’Aquin, qui accordent à cet attribut divin un rôle fondateur dans leur étude du mystère de Dieu. L’idée de simplicité divine s’y trouve sans cesse prise dans la dialectique de la ressemblance et de la dissemblance entre Créateur et créature. Tandis que Thomas associe de façon unilatérale la simplicité absolue à la transcendance de l’incréé, Bonaventure propose également des similitudes créées de la simplicité divine qui en favorisent l’intuition. Loin d’apparaître comme incohérente, l’idée de simplicité divine est un outil puissant pour ouvrir notre intelligence à un plan de réalité supérieur, certes mystérieux, mais néanmoins lumineux. / This study seeks to contribute to a better understanding and comprehension of the idea of divine simplicity, which means the absence in God of any composition. Cornerstone of medieval theological thinking, divine simplicity was rediscovered 35 years ago by philosophers of analytical leanings, who challenged its coherence. It has since formed the subject of abundant philosophical debate, however, the detour via the history of philosophy is necessary in order to draw out the network of concepts, arguments and issues, from where divine simplicity derives its meaning. After the study of the first development of this idea in ancient and patristic texts, and its treatment by Peter Lombard on the eve of the 4th Council of Lateran in 1215, which integrates for the first time divine simplicity in a genuin profession of faith of the magisterium, we shall focus on the works of Bonaventure of Bagnoregio and Thomas Aquinas, who grant this divine attribute a founding role in the study of the mystery of God. The idea of divine simplicity keeps being comprised in the dialectics of similarity and dissimilarity between Creator and creature. While Aquinas associates in an unilateral way absolute simplicity and transcendence of the uncreated, Bonaventure offers also created resemblances of divine simplicity which favour its intuition. Far from appearing incoherent, the idea of divine simplicity is a powerful means to open our minds to a level of superior reality, indeed mysterious, but nevertheless radiant.

My primary argument in this thesis is that creation theologies significantly influenced early developments in the doctrine of the Trinity, especially in Augustine of Hippo’s theology. Thus this is a work of historical theology, but I conclude with proposals for how Augustine’s theologies of creation and the Trinity can be read fruitfully with modern theology. I critically analyse developments in trinitarian theologies in light of ideas that were held about creation. These include the doctrine of creation ‘out of nothing’ and ideas about other creative acts (e.g., forming or fashioning things). Irenaeus and other early theologians posited roles for God (the Father), the Word / Son, the Spirit, or Wisdom in creative acts without working out formal views on economic trinitarian acts. During the fourth century trinitarian controversies, creation ‘out of nothing’ and ideas about ‘modes of origin’ influenced thinking on consubstantiality and relations within the Trinity. Basil of Caesarea and others also presented ideas about trinitarian acts of creation and the Trinity in hexaemeral works. I will argue that in Augustine’s views of trinitarian acts of creation, he attributes roles to God (the Father), the Word / Son, and the Spirit. In his mature theology, he attributes the giving of formless existence, differentiated existence, and perfected existence to the three Persons respectively, while depicting shared roles. He also attributes to the Spirit the giving of the capability of ‘dynamic abiding’ to creatures, which gives them agency in continuing their existence. Augustine’s theologies of creation and the Trinity were significantly influenced by his exegesis of Gen. 1, John 1. 1-3, Wisdom, and other scriptures, and his ideas resonate with the hexaemeral works of Basil and Philo of Alexandria. I argue that scholars should examine these sources and Augustine’s own hexaemeral commentaries to gain a deeper understanding of his trinitarian theology.