L’objectif de ce mémoire est de mettre en lumière la mise en forme, la réception et la transmission de 2S 7,1-17 à l’intérieur du débat qui a présentement cours autour de la rédaction deutéronomiste, ainsi que de vérifier le lien possible de ce texte avec l’évolution de la pensée théologique juive issue de l’édition deutéronomiste. Notre recherche commence par établir un texte hébreu de travail fiable grâce à la critique textuelle. L’analyse syntaxique nous permet ensuite de proposer une traduction qui soit la plus fidèle possible au texte hébreu retenu afin de mieux comprendre le sens du texte dans sa langue originale. Nous abordons, dans le troisième chapitre, la question des différentes sources littéraires ayant pu servir à la composition du texte de 2S 7,1-17. L’exploration plus détaillée de quelques pistes qui sont apparues à la suite de la critique des sources et de la réception du texte de 2S 7,1-17 par le(s) Chroniste(s), nous permet de constater qu’à l’intérieur des traditions textuelles hébraïques, la prophétie de Nathan a évolué de façon significative dans le parcours des différentes traditions de relecture. À partir des quatres étapes de recherches, nous dégageons les éléments qui pourraient être mis en lien avec les théories existantes dans le cadre de l’histoire deutéronomiste et mettons en lumière les forces et les faiblesses des solutions proposées. Les résultats de la recherche nous permettent de penser que l’intégration de la prophétie de Nathan dans la trame historique s’expliquerait par la nécessité d’éclairer une suite d’événements selon diverses perspectives théologiques. Ce n’est qu’à partir des conditions exiliques que nous aurions le texte de 2S 7,1-17 le plus tardif offrant une réflexion sur la première histoire d’Israël. Dans ce sens, la prophétie de Nathan prendrait toute sa valeur et son extension bien au-delà de la seule histoire personnelle de David ou de Salomon. / The principal objective of this thesis is to elucidate the source materials, the reception and the transmission of 2S 7,1-17 inside the debate concerning the Deuteronomic History, as well as to verify the possible link of the text with the evolution of the Jewish theology coming from the Deuteronomic edition. Our research begins with textual criticism in order to establish a reliable text in the Hebrew language. Then a syntactic analysis allows us to propose an accurate translation and to better understand the meaning of the text in its original language. Taking into account the results from these two first chapters, we then deal with the question concerning the different literary sources which lie behind the text of 2S 7,1-17. A more detailed exploration of some issues ensuins the source criticism and the study of the reception of 2S 7,1-17 by the Chronicler(s), show that inside the Hebrew literal traditions, the prophecy of Nathan evolved significantly in different traditions. Based on the four steps of research, we identify the elements that could be linked with the theories existing in the debate of the Deuteronomic History, and highlight the forces and the weaknesses of the proposed solutions. The research results allow us to think that the integration of the prophecy of Nathan into history could be explained by the necessity to clarify a sequence of events according to the diverse theological perspectives. It is in the conditions of the Exile that we have the latest text of 2S 7,1-17 offering a reflection on the first history of Israel. In this meaning, the prophecy of Nathan takes all its value and its extension beyond only the personal history of David or of Solomon.

Cette dissertation a pour objectif de fournir un éclairage nouveau sur la cosmologie philonienne à la lumière de la littérature apocalyptique judéo-chrétienne. Il s'agit reposer la question du lien entre Philon d’Alexandrie et la tradition apocalyptique judéo-chrétienne dans une optique qui se veut à la croisée de l’histoire des religions et de l’histoire de la philosophie. Après délimitation du corpus, on y aborde la question du rapport au mythe et à la théologie. La place est ensuite faite à la question des intermédiaires célestes (Anges, Logos, Esprit), ainsi qu’à la liturgie. Ce point nous mène à la figure du messie et aux raisons du silence de Philon à ce sujet. Cette étude entend ainsi porter un regard nouveau sur la pensée d’un auteur majeur de l’Antiquité qui accomplit la première grande synthèse entre le judaïsme et l’hellénisme, anticipant ainsi l’émergence des conditions métaphysiques du christianisme. / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished

Notre travail, sur la base d’un corpus de textes très complet que nous avons rassemblé et numérisé (CD-rom en annexe), présente quelques grands thèmes de l’œuvre théologique du pasteur Louis Dallière (1897-1976). Après un aperçu biographique nous développons sa critique de la philosophie idéaliste et des répercussions qu’elle a engendré sur la théologie protestante. L. Dallière entend par là redonner droit à une ecclésiologie privilégiant le concret et foncièrement confessante. Dans cette optique, il entend repenser la pratique du baptême, en particulier celui des enfants. Dans un contexte de fin de la chrétienté, il souhaite privilégier l’immersion de confessants. En raison de son soutien au mouvement pentecôtiste naissant il défend aussi une spiritualité ouverte à l’exercice des charismes. Cette Église confessante a pour vocation de préparer la venue en gloire du Christ. Elle doit donc se réapproprier l’eschatologie sans pour autant s’abandonner aux excès apocalyptiques. Dans chacun des chapitres nous situerons l’auteur dans son contexte ecclésial et théologique. En conclusion nous indiquons quelle peut être la pertinence aujourd’hui de cette pensée. / I base my research on a fairly complete collection of pastor’s Dallière writings that I have assembled and digitized (see the CD-rom), presenting some of the main themes in the theology of Louis Dallière (1897-1976), a pastor in the Reformed church of France. After a biographical sketch of his life, I present his critique of Idealist philosophies and its impact on Protestant theology. I present Louis Dallière's larger objective of establishing a more concrete and confessional ecclesiology, including his rethinking of the practice of baptism, especially infant baptism. Convinced that the era of Christianity was coming to an end, he called for a renewed practice of the immersion of confessing believers. Because he supported the beginnings of Pentecostalism he also believed in a renewal of spiritual charisms within church life. I also explore the larger purpose of his call for a renewed confessing church to prepare for Christ's Second Coming, with his consequent re-appropriation of eschatology without the excesses of some apocalyptic movements. In each of our chapters I place L. Dallière in his ecclesiological and theological context. In my conclusion I explore the relevance of Dallière’s insights for our current theologies.

The focus of this dissertation is Frank Herbert‘s use of messiahs and martyrs in selected novels of the Dune Chronicles. I make connections with Herbert‘s studies, inspirations and background to his treatment of religion, establishing the translation of these ideas in the texts. To identify and study every aspect of religion in the series is impossible; however, I will include other features that I deem important to my understanding of the religious theme in these texts. I intend to scrutinize these novels to find evidence of Herbert‘s claim that he studied religion at great length. I will also observe Herbert‘s attitude to and engagement with religion in the Dune Chronicles / English Studies / M.A. (English Studies)

While few would deny America is the most powerful nation on earth, there is considerable debate, and controversy, over how America uses its foreign policy power. This is even truer since the “unipolar moment,” when America gained sole superpower status with the end of the Soviet Union and the Cold War. In the Cold War Reinhold Niebuhr was the main theological voice speaking to American power. In the Unipolar world, the Religious right emerged as the main theological voice, but instead of seeking to curb American power the Religious right embraced Neoconservatism in what I will call “Totemic Conservatism” to support use of America's power in the world and to triumph Manifest destiny in American foreign policy, which is the notion that America is a chosen nation, and this legitimizes its use of power and underpins its moral claims. I critique the Niebuhrian and Religious right legacies, and offer a classical realist strategy for theology to speak to America power and foreign policy, which avoids the neoconservative and religious conservative error of totemism, while avoiding the jettisoning of Niebuhr's theology by political liberals, and, the political ghettoizing of theology by his chief critics. This strategy is based on embracing the understanding of classical realism, but not taking the next step, which both Niebuhr and neoconservativism ultimately do, of moving from a prescriptive to a predictive strategy for American foreign policy. In this thesis, I argue that in the wake of the unipolar moment the embrace of the Religious right of Neoconservatism to triumph Manifest destiny in American foreign policy is a problematic commingling of faith and politics, and what is needed instead is a strategy of speaking to power rooted in classical realism but one which refines Niebuhrian realism to avoid the risk of progressing a Constantinian theology.

Este trabalho de pesquisa tem como objeto de estudo um beato alagoano chamado Antônio Fernandes Amorim, o Beato franciscano. Seu aparecimento, em 1936, no sertão alagoano se deu logo após a morte do Padre Cícero Romão Batista, no Ceará. Pretende-se abordar: sua peregrinação até ele se instalar em Serra Grande, município de Quebrangulo-AL, onde nasceu um povoamento à sua volta; a perseguição política e religiosa que sofreu; como ele se insere na tradição dos movimentos messiânico-religiosos do Nordeste brasileiro: suas semelhanças e diferenças. Pretende-se também discutir a questão da sucessão na sua função de líder da comunidade religiosa que se formou em torno dele; o seu assassinato se dá em 30 de julho de 1954 e depois da sua morte a Igreja intervém na Vila Serra Grande e os Frades Capuchinhos assumem a administração do Orfanato e da Capela. Para obtenção dos dados foram utilizadas pesquisas bibliográficas, análises documentais e entrevistas com pessoas que testemunharam os fatos pesquisados. / This present research has as its study object a devotee from the state of Alagoas, called Antonio Fernandes Amorim, "The Franciscan Devotee. His appearing, in 1936, in the Alagoas hinterland happened soon after the death of the priest Cícero Romão Batista, in Ceará. It is intended to cover his pilgrimage until he settled in Serra Grande, in the municipality of Quebrangulo - Alagoas, where a settlement soon appeared around him;the political and religious persecution he suffered; the way he fits in the traditional messianic-religious in the northeast of Brazil, its similarities and differences. It is intended, as well, to discuss the succession of his leading position in the religious community created around him; on 30th of July 1954 he was assassinated and after his death, the church intervenes in Serra Grande Village and the Capuchins Friars take over the direction of both the orphanage and the chapel. To obtain the data, there were used bibliographical research, documental analysis, as well as, interviews with local people, who witnessed the facts researched.

Made available in DSpace on 2017-06-01T18:12:50Z (GMT). No. of bitstreams: 1 gilvan_gomes_neves.pdf: 1233609 bytes, checksum: 46e21cc8d5b39e8eb91468a17c33eb39 (MD5) Previous issue date: 2014-03-31 / This present research has as its study object a devotee from the state of Alagoas, called Antonio Fernandes Amorim, "The Franciscan Devotee. His appearing, in 1936, in the Alagoas hinterland happened soon after the death of the priest Cícero Romão Batista, in Ceará. It is intended to cover his pilgrimage until he settled in Serra Grande, in the municipality of Quebrangulo - Alagoas, where a settlement soon appeared around him;the political and religious persecution he suffered; the way he fits in the traditional messianic-religious in the northeast of Brazil, its similarities and differences. It is intended, as well, to discuss the succession of his leading position in the religious community created around him; on 30th of July 1954 he was assassinated and after his death, the church intervenes in Serra Grande Village and the Capuchins Friars take over the direction of both the orphanage and the chapel. To obtain the data, there were used bibliographical research, documental analysis, as well as, interviews with local people, who witnessed the facts researched. / Este trabalho de pesquisa tem como objeto de estudo um beato alagoano chamado Antônio Fernandes Amorim, o Beato franciscano . Seu aparecimento, em 1936, no sertão alagoano se deu logo após a morte do Padre Cícero Romão Batista, no Ceará. Pretende-se abordar: sua peregrinação até ele se instalar em Serra Grande, município de Quebrangulo-AL, onde nasceu um povoamento à sua volta; a perseguição política e religiosa que sofreu; como ele se insere na tradição dos movimentos messiânico-religiosos do Nordeste brasileiro: suas semelhanças e diferenças. Pretende-se também discutir a questão da sucessão na sua função de líder da comunidade religiosa que se formou em torno dele; o seu assassinato se dá em 30 de julho de 1954 e depois da sua morte a Igreja intervém na Vila Serra Grande e os Frades Capuchinhos assumem a administração do Orfanato e da Capela. Para obtenção dos dados foram utilizadas pesquisas bibliográficas, análises documentais e entrevistas com pessoas que testemunharam os fatos pesquisados.