This study traced Tertullian’s utilisation of history (or historical material) as a rhetorical instrument in one of his earliest works, the Ad Nationes. An in-depth analysis of the book identified this as a fundamental trajectory in the argument of Tertullian. The study casts a new perspective on the written work of this renowned Christian apologist and theologian. His use of history particularly to substantiate his arguments was compared with the contemporary primary sources, in order to assess the integrity or accuracy of his historical data. The prevailing rhetoric, as e.g. outlined by Quintilian, valued the message and intention of a text higher than the historical accuracy of the account. The same Quintilian, however, emphasized that historical accuracy would guarantee the message and intention of a text. The research concluded that Tertullian, who enjoyed a classical education and was therefore well acquainted with the rules of rhetoric, did pay sufficient attention to Quintilian’s insistence on historical accuracy in his utilisation of history. Tertullian was well aware of the significance of historical accuracy. On occasion he rightly criticised Tacitus (the famous historian) for historical inaccuracies in his work. In his Apologeticus (in which much of the Ad Nationes was reworked) he corrected some historical data. In the Ad Nationes he wrote a brilliant paragraph on the origin of rumours (fama) and also expressed his appreciation for careful investigation (in court procedures) in order to ascertain the truth (veritas) accurately. In the rhetorical utilisation of historical material, accurate historical knowledge did not play a crucial role. Of paramount importance was the intention and purpose of the immediate argument. / Thesis (MA (Latin))--North-West University, Potchefstroom Campus, 2012

C’est tout particulièrement au chapitre X du De Trinitate qu’Hilaire de Poitiers place sa distinction du dolereet du pati du Christ au coeur d'une ample réflexion doctrinale visant à démontrer que l'Incarnation et la Passion du Christ, témoignant de l'humanité assumée en vertu de «l'économie» (dispensatio), n'avaient en rien altéré la plénitude de sa divinité. Mais la pensée d'Hilaire est parfois considérée comme difficile, voire obscure. Hilaire, confesseur de la foi, aurait-il tenu des propos contraires à l'orthodoxie ? Qu'a-t-il réellement pensé des servitudes liées à la condition humaine du Christ (faim, soif, larmes) ainsi que des «passions» qu'il s'agisse des souffrances d'origine corporelle ou psychologique qu'il eut à traverser ? Comment le mystère de l'Incarnation pouvait éclairer le mystère de la Passion du Christ ? Ces constats ont invité à une relecture des interrogations d'Hilaire sur l'humanité souffrante du Verbe incarné dans le contexte historique de ses œuvres : la période pré-exilique de l'évêque de Poitiers avec son In Matthaeum, la période de son exil en Phrygie (356-360) avec son immersion dans l’Église d'Orient et deux ouvrages : le De Trinitate et le De Synodis, sa période post-exilique avec son Tractatus super Psalmos. / It is particularly in Chapter X of De Trinitate that Hilary of Poitiers places his distinction of Christ's dolere and pati at the heart of an extensive doctrinal reflection aiming to demonstrate that the Incarnation and Passion of Christ, testimonials of Christ's human nature assumed by virtue of «economy» (dispensatio), had ot altered the fullness of His divinity. Nonetheless, the thought of Hilary is sometimes considered difficultor even obscure. Could Hilary, confessor of the faith, have made statements contrary to Orthodoxy ? What did he truly think of the thralls relating to the human condition of Christ (hunger, thirst, tears) as well as ofthe « passions », whether they were sufferings of either bodily or psychological origin, that Christ would have had to traverse ? How does the mystery of the Incarnation shed light upon the mystery of Christ'sPassion ? These observations have prompted a new reading of Hilary's views on the Incarnate Word's suffering human nature, and this, according to the historical context of his works : a) the pre-exilic period of the Bishop of Poitiers with his In Matthaeum, b) the per-exilic period in Phrygia (356-360) with his immersion in the Eastern Church and two works, De Trinitate and De Synodis and, finally, c) the post-exilicperiod with his Tractatus super Psalmos.

Esta dissertação compreende a tradução, descrição, análise e anotação crítica das cartas que compõem a correspondência, produzida de ca. 394/395 a 419, entre Aurélio Agostinho (Tagaste, atual Souk Ahras, 354 - Hipona, atual Annaba, 430/431), presbítero e posteriormente bispo em Hipona, e Eusébio Jerônimo (Estridão, atual Liubliana, 331 - Belém, 419/420), monge então residente em Belém. Esta dissertação também compreende um estudo introdutório dessa correspondência, dividido em duas partes: uma interpretação de elementos nas cartas à luz do gênero epistolar helenístico, sua teoria e prática, conforme estas foram descritas tanto por outros escritores gregos e latinos, antigos e cristãos, quanto por críticos modernos; em seguida, uma contextualização histórica do texto, por sua vez fundamentada nos estudos da correspondência e na historiografia moderna, com enfoque na biografia de nossos autores, os quais viveram em uma época marcada por questões caras ao desenvolvimento da patrística latina como a discussão acerca da interpretação e tradução das Sagradas Escrituras, o combate às heresias, e, mais importante, o papel político e social da Igreja Católica na busca por uma doutrina cristã unívoca e ortodoxa durante a Antiguidade Tardia. / This dissertation comprehends the translation, analysis, and critical annotation of the letters that compose the correspondence of Aurelius Augustine (Thagast, modern day Souk Ahras, 354 - Hippo Regius, modern day Annaba, 430/431), presbyter and then bishop of Hippo, with Eusebius Jerome (Stridon, modern day Ljubliana, 331 - Bethlehem, 419/420), a monk then living in Bethlehem, and which were changed between the years of ca. 394/395 and 419. This dissertation also comprehends an introductory study, in two parts, of the correspondence: first, an interpretation of elements from it in light of the Hellenistic epistolary genre, according to its theory and practice, as described both by Greek and Roman, ancient and christian writers, and by contemporary scholars; afterwards, a historical analysis of the text, supported by studies of the correspondence and modern historiographic scholarship, with emphasis on biographies of our authors, who lived in an age marked by important causes to the development of Latin Patristics, such as the correct interpretation and translation of the Holy Scripture, the battle against heresies, and most importantly the political and social role played by the Church, in the search for a unified, catholic and orthodox christian doctrine during Late Antiquity.

Esta dissertação compreende a tradução, descrição, análise e anotação crítica das cartas que compõem a correspondência, produzida de ca. 394/395 a 419, entre Aurélio Agostinho (Tagaste, atual Souk Ahras, 354 - Hipona, atual Annaba, 430/431), presbítero e posteriormente bispo em Hipona, e Eusébio Jerônimo (Estridão, atual Liubliana, 331 - Belém, 419/420), monge então residente em Belém. Esta dissertação também compreende um estudo introdutório dessa correspondência, dividido em duas partes: uma interpretação de elementos nas cartas à luz do gênero epistolar helenístico, sua teoria e prática, conforme estas foram descritas tanto por outros escritores gregos e latinos, antigos e cristãos, quanto por críticos modernos; em seguida, uma contextualização histórica do texto, por sua vez fundamentada nos estudos da correspondência e na historiografia moderna, com enfoque na biografia de nossos autores, os quais viveram em uma época marcada por questões caras ao desenvolvimento da patrística latina como a discussão acerca da interpretação e tradução das Sagradas Escrituras, o combate às heresias, e, mais importante, o papel político e social da Igreja Católica na busca por uma doutrina cristã unívoca e ortodoxa durante a Antiguidade Tardia. / This dissertation comprehends the translation, analysis, and critical annotation of the letters that compose the correspondence of Aurelius Augustine (Thagast, modern day Souk Ahras, 354 - Hippo Regius, modern day Annaba, 430/431), presbyter and then bishop of Hippo, with Eusebius Jerome (Stridon, modern day Ljubliana, 331 - Bethlehem, 419/420), a monk then living in Bethlehem, and which were changed between the years of ca. 394/395 and 419. This dissertation also comprehends an introductory study, in two parts, of the correspondence: first, an interpretation of elements from it in light of the Hellenistic epistolary genre, according to its theory and practice, as described both by Greek and Roman, ancient and christian writers, and by contemporary scholars; afterwards, a historical analysis of the text, supported by studies of the correspondence and modern historiographic scholarship, with emphasis on biographies of our authors, who lived in an age marked by important causes to the development of Latin Patristics, such as the correct interpretation and translation of the Holy Scripture, the battle against heresies, and most importantly the political and social role played by the Church, in the search for a unified, catholic and orthodox christian doctrine during Late Antiquity.

Les termes logos (raison) et tropos forment un couple qui est très significatif pour la pensée de Maxime le Confesseur (c. 580-662). Dans notre thèse, nous examinons les contextes dans lesquels Maxime le Confesseur emploie le terme tropos (mode) soit à l’intérieur du couple logos-tropos, soit de façon autonome. Nous ne traitons pas le concept de tropos comme un terme invariant intégré à une doctrine uniforme, mais plutôt comme un moyen ou un «outil» conceptuel qui aide Maxime à résoudre des problèmes très différents dans plusieurs domaines de sa pensée. Nous examinons les différents contextes dans lesquels Maxime le Confesseur utilise le couple logos-tropos ou le seul terme tropos, comme, par exemple, la logique, la relation entre l’universalité et la particularité, la théologie trinitaire, la question du mal et la Théodicée, la cosmologie, la théorie du progrès spirituel, la théorie de l’achèvement ontologique, la christologie et l’eschatologie. Dans chaque cas, nous insistons sur les termes qui sont déterminés par le mot tropos et sur les relations de contraste, d’opposition ou tout simplement de distinction qui se forment entre eux. Nous examinons également le champ lexical des mots qui sont relatifs au terme tropos. En général, le logos exprime la stabilité et la permanence qui est nécessaire pour qu’il y ait un sens contemplé par le sage, alors que le tropos signifie une modalité qui ouvre la possibilité de contingence, de surprise et d’innovation à l’intérieur de l’Histoire. L’emphase est plutôt mise sur le fait que le tropos est exactement une modalité qui peut coexister avec le logos sans l’annuler, altérer ou corrompre. / The terms logos (reason) and tropos (mode) form a very important couple in the thought of Maximus the Confessor (c. 580-662). In our PhD thesis, we are examining the contexts in which Maximus the Confessor is using the term tropos (mode) either inside the couple logos-tropos or independently. We are not developing the concept of tropos as a uniform doctrine, but we are examining it mostly as a means or as a conceptual “tool” which helps Maximus solving very different problems in diverse domains of his thought. We thus examine the use of the term tropos in contexts such as logic, the philosophical relation between universality and particularity, Trinitarian theology, the question of evil or Theodicy, cosmology, the stages of spiritual progress, the theory of the ontological actualization of beings, Christology and eschatology. In each case, we are insisting in the terms which are determined by the word tropos, the terms which are determined by the word logos, as well as the relations of contrast, opposition or simple distinction between them. We are equally examining the lexical field that is related to the term tropos. In general, logos expresses the stability and the permanence that are necessary for the existence of a meaning which could be contemplated by the philosopher, whereas tropos means a modality which opens a space for contingence, surprise and innovation inside History. The emphasis is placed on the fact that tropos is exactly a modality which can coexist with logos without annulling, altering or corrupting it.

Ce travail de thèse présente la pensée de Grégoire de Nysse sur la corrélation entre le cosmos et l’homme. La recherche a pour ambition d’expliquer et de comprendre la conception grégorienne de la création et l’interprétation du rôle de l’homme dans la création pour voir si elle apporte ou non un complément potentiel au débat contemporain sur la crise écologique. Il s’avère que cette problématique contemporaine conduit à renouveler notre regard sur les textes de Grégoire et à dégager ses réflexions sur un mode de comportement envers la création, propre à sa vision théologique de Grégoire. L’analyse des concepts concernant le cosmos et l’homme démontre une bipolarité de leurs relations possibles, qui s’exprime dans l’idée d’ontologie et d’éthique cosmique. L’éthique semble alors être la liberté vécue de l’homme sur cette terre, avec pour résultat le principe agissant de son rapport avec le reste de la création au cours de sa vie. D’après Grégoire, l’approche humaine en ce qui concerne l’environnement n’est qu’une question de liberté de choix qui pourtant marque le cheminement de l’homme vers la nouvelle création, celle créée par le Christ. / This thesis presents Gregory of Nyssa’s point of view about the relation between man and the cosmos. The current analysis aims to understand and explain Gregory’s concept of creation and the way this concept perceives the role of the human in the creation; this is in order to verify if it makes any eventual addition to the contemporary debate on ecological crises. Actually, this contemporary problematic contributes in renewing our view on Gregorian texts and shows a way of behaviour towards the nature/creation itself in accordance with the theological vision of Gregory. The analysis of concepts concerning the human and the cosmos stresses a twofold relation between them, expressed through the idea of ontology and cosmic ethics. In this case ethics seem to be the experimental liberty of man on this earth and as a consequence, the active principle of the relation with the rest of the creation in the frame of life. According to Gregory, the human approach towards the environment is only a question of free will which nevertheless determines the way of man to the new creation established by Christ.

This study traced Tertullian’s utilisation of history (or historical material) as a rhetorical instrument in one of his earliest works, the Ad Nationes. An in-depth analysis of the book identified this as a fundamental trajectory in the argument of Tertullian. The study casts a new perspective on the written work of this renowned Christian apologist and theologian. His use of history particularly to substantiate his arguments was compared with the contemporary primary sources, in order to assess the integrity or accuracy of his historical data. The prevailing rhetoric, as e.g. outlined by Quintilian, valued the message and intention of a text higher than the historical accuracy of the account. The same Quintilian, however, emphasized that historical accuracy would guarantee the message and intention of a text. The research concluded that Tertullian, who enjoyed a classical education and was therefore well acquainted with the rules of rhetoric, did pay sufficient attention to Quintilian’s insistence on historical accuracy in his utilisation of history. Tertullian was well aware of the significance of historical accuracy. On occasion he rightly criticised Tacitus (the famous historian) for historical inaccuracies in his work. In his Apologeticus (in which much of the Ad Nationes was reworked) he corrected some historical data. In the Ad Nationes he wrote a brilliant paragraph on the origin of rumours (fama) and also expressed his appreciation for careful investigation (in court procedures) in order to ascertain the truth (veritas) accurately. In the rhetorical utilisation of historical material, accurate historical knowledge did not play a crucial role. Of paramount importance was the intention and purpose of the immediate argument. / Thesis (MA (Latin))--North-West University, Potchefstroom Campus, 2012

Les quatre homélies de Jean Chrysostome In principium Actorum trouvent leur origine à Antioche entre les années 386 et 397. Elles sont prévues pour la période suivant la fête de Pâques ; le prédicateur s’adresse en particulier aux nouveaux baptisés et il cherche à introduire ses auditeurs à la lecture du livre des Actes des apôtres qui leur est peu familier. Ces textes portent sur l’importance des titres (première homélie), sur le terme « actes » (deuxième homélie), sur le terme « apôtres » (troisième homélie) et sur la raison de la lecture du livre des Actes juste après la fête de Pâques, et non après la fête de la Pentecôte (quatrième homélie). Une homélie sur l’auteur du livre des Actes, aujourd’hui perdue, s’insérait entre le premier et le deuxième texte. On montre que ces homélies forment une « micro-série » ouverte, en lien étroit avec d’autres homélies (De mutatione nominum 1-4, In Genesim sermo 9, In illud : Si esurierit inimicus). L’examen de la tradition manuscrite directe, la prise en compte de la tradition indirecte (eclogae, florilèges, chaîne sur les Actes, tradition arménienne, encomium pour la fête de saint Paul, témoignage dans la littérature byzantine) et l’analyse des premières éditions anciennes permettent de reconstituer l’histoire de ces quatre textes en vue d’une édition critique et de confirmer la cohérence de ce corpus malgré une transmission parfois éclatée. On propose une nouvelle édition des homélies In principium Actorum en la fondant sur des rameaux plus sûrs de la tradition manuscrite grecque. On donne ensuite une nouvelle traduction française des quatre homélies et on présente trois pistes de commentaire. Tout d’abord, la méthode adoptée par le prédicateur pour introduire à la lecture du livre des Actes a des conséquences sur l’exégèse des exemples bibliques choisis : on en montre quelques-unes tout en questionnant la proximité avec un éventuel commentaire suivi et avec des textes d’autres auteurs grecs (Didyme l’Aveugle, notamment). On met en avant l’importance de la mission dans ces homélies : enraciné dans la fête de Pâques, l’appel à la mission permet de créer un lien étroit entre le prédicateur, ses auditeurs et les absents. Ce dernier point mène pour finir à l’étude des visées apologétiques de ces textes : la conversion passe par un retournement de sens et elle se traduit par un changement irréversible de mode de vie, qui doit imiter non seulement celui de Paul mais aussi celui d’autres figures bibliques et du Christ lui-même. / The four homilies In principium Actorum originate in the Antiochene period of John Chrysostom's priesthood (386-397). Their liturgical frame is Easter time; the preacher is speaking especially to neophytes and aims at introducing his listeners to the book of the Acts of the Apostles, which they are not familiar with. In these texts the preacher explains the importance of titles (first homily), the word "Acts" (second homily), the word "Apostles" (third homily) and the reasons why this book is read just after Easter, and not after Pentecost (fourth homily). There used to be another homily about the author of the book of the Acts, which is now missing, between the first and the second homily. These homilies form an open "micro-series" which is strongly linked to other homilies (De mutatione nominum 1-4, In Genesim sermo 9, In illud: Si esurierit inimicus). The study of the direct manuscript tradition, the account of the indirect tradition (eclogae, anthologies, catena in Acta Apostolorum, Armenian tradition, encomium for the feast of saint Paul, testimony in Byzantine literature) as well as the analysis of the first editions make it possible to reconstruct the history of these four texts in preparation for their critical edition. It also confirms the coherence of the corpus, although the homilies have not always been transmitted together. The dissertation presents a new edition of the homilies In principium Actorum which is based on more reliable parts of the Greek tradition. A new French translation of the four homilies is also given. The commentary explores three important aspects. First, the preacher's method of introducing the Acts has consequences on the exegesis of the chosen biblical examples: the dissertation shows some of those consequences and questions the proximity to a continuous commentary and to texts from other authors (for instance Didymus the Blind). The importance of the mission in those homilies is then put forward: rooted in the feast of Easter, the call to mission creates a strong relationship between preacher, listeners and absentees. This last point leads to the apologetical aims of the texts: conversion is due to a shift in meaning and results in a complete change of lifestyle, which should imitate Paul's but also the way of life of other biblical figures and of Christ himself.

L’image du germe, du développement organique, est très importante dans l’œuvre poétique et dramatique de Claudel. Dans ses écrits en prose qui constituent la seconde partie de son œuvre, et sont principalement consacrés à l’étude de la Bible et de ses mystères, cette métaphore devient centrale. Elle est le vecteur privilégié de l’interrogation du poète sur la vocation de l’homme, le sens de sa vie, les réalités spirituelles qui le déterminent souterrainement. La semence devient plus largement le symbole d’un monde dynamique, divinement orienté vers un achèvement parfait tout en restant acteur de son développement et ainsi véritablement créateur. À travers le travail sur cette métaphore, le poète atteint ainsi un équilibre entre la valorisation de la vitalité qu’il admire et célèbre, et la recherche d’une forme parfaite, liée à la reconnaissance d’un Dieu créateur. La mise au point de ce nouvel « art poétique » passe par un travail poétique sur les images et les motifs rencontrés dans la Bible, autour notamment de l’annonce de l’Incarnation. Pour les interpréter, Claudel puise dans la Tradition chrétienne, reçue à travers la liturgie, mais aussi par la lecture des Pères de l’Église ou de théologiens comme saint Augustin et saint Thomas. Mais il exploite également les découvertes scientifiques les plus récentes, et dialogue avec des philosophies plus modernes. L’insistance sur le mouvement et la prise en compte de la spontanéité du vivant et des obscurités de l’homme qu’exprime la métaphore séminale permettent ainsi de rapprocher Claudel, malgré son apparent isolement, de ses contemporains. / The symbol of the germ, and the model of the organic development, play a very important role in Paul Claudel’s poetical and dramatical works. When the poet devoted himself to the study and the poetic commentary of the Bible in the last part of his life, this metaphor becomes central. Claudel uses it particularly in questions such as the meaning of human life and its links with spiritual realities. More broadly speaking, the image expresses the energy and the power of development contained in a world that aims at its complete achievement. Through this image, Claudel celebrates the vigor he admires in nature, and, at the same time, the perfection of a divine realisation. The reading of the Bible leads him to renew his approach of these themes. We also have to consider the influence on him of other sources, especially the Fathers of the Church, great theologists as Thomas Aquinas or Saint Augustine and other spiritual books which he frequently refers to. Nevertheless, we should not forget that he exploits as well the more recent scientific discoveries and discusses contemporary issues. The image of the germ allows Claudel to stress the dynamism of the world, the spontaneity of living things and to illustrate the mystery of man; thus, it is at the heart of his poetical world.

Cette thèse analyse la Correspondance de Jérôme comme une pratique sociale, dans sa forme littéraire et dans son contenu idéologique. Les lettres de Jérôme exposent et promeuvent l’idéal de vie ascétique qui repose sur l’expérimentation de divers types de souffrances. Le moine développe une pluralité de discours pour répondre aux besoins de la pluralité de son lectorat et des différents contextes sociaux et culturels auxquels il fait face.Les pensées philosophiques grecques et stoïciennes concevaient les pratiques ascétiques comme des entraînements à la vertu. Jérôme a dressé des parallèles entre disciplines et techniques ascétiques profanes et chrétiennes. L’ascèse hiéronymienne prend appui sur ces différentes traditions pour former un modèle de vie ascétique inédit.L’ascétisme promu par Jérôme change de forme et d’intensité entre sa jeunesse, son échec érémitique à Chalcis et sa rencontre avec le cercle de l’Aventin. Il se fait progressivement le chantre d’une ascèse présentée comme modérée et forge un nouvel ethnotype de l’ascète à partir de l’ethnotype du noble romain. Le moine tourne le dos au message évangélique et diffuse un ascétisme réservé aux nobles : dans une logique propagandiste, il produit un nouveau type de prestige spirituel qui transcende le prestige social.L’importance de la figure de l’ascète dans le discours hiéronymien pose la question de sa fonction sociale. Les grands ascètes se caractérisent par leur mépris pour les activités profanes et par leur patience face aux rigueurs et aux souffrances : ils sont indispensables à la société du IVème siècle pour susciter et préserver le dégoût des plaisirs faciles chez les fidèles. / This thesis analyzes Jerome's Correspondence as a social practice, in its literary form and in its ideological content. Jerome's letters expose and promote the ideal of ascetic life which is based on the experimentation of various types of suffering. The monk develops a plurality of discourses to meet the needs of the plurality of his readership and the different social and cultural contexts that he faces.The Greek and Stoic philosophical thoughts conceived ascetic practices as entrainments to virtue. Jerome has established parallels between philosophical and Christian ascetic disciplines and techniques. The monk’s asceticism based on these different traditions creates a new model of ascetic life.The form and the intensity of the asceticism promoted by Jerome change between his youth, his eremitical failure at Chalcis and his encounter with the circle of the Aventine. The monk progressively promotes an asceticism presented as moderate. He forges a new ethnotype of the ascetic from the ethnotype of the Roman noble. The monk turns his back on the gospel message and spreads an asceticism restricted to the nobles : his propaganda campaign produces a new type of spiritual prestige that transcends social prestige.The importance of the figure of the ascetic in Jerome’s discourse raises the question of its social function. The great ascetics are characterized by their contempt for secular activities and by their patience to face austerities and sufferings. They are essential to the society of the fourth century to arouse and preserve the disgust of easy pleasures among the faithful.