Dissertation--Theologische Fakultät--Freiburg--Albert-Ludwigs-Universität, 1997. Titre de soutenance : Eine fromme Intellektuelle im Mittelalter : Leben, Denken und Sterben der Marguerite Porete (gest. 1310). / Bibliogr. p. 429-443.

Thesis (Ph. D.)--University of Sydney, 2008. / Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of History, Faculty of Arts. Degree awarded 2008; thesis submitted 2007. Also available in print form. Includes bibliography.

Thesis (M.A.)--Wheaton College Graduate School, 2005. / Abstract. Includes bibliographical references (leaves 59-63).

Thesis (Ph. D.)--University of Chicago, The Divinity School, August 2002. / Includes bibliographical references. Also available on the Internet.

Thesis (M.A.)--Wheaton College Graduate School, 2005. / Abstract. Includes bibliographical references (leaves 59-63).

Texte remanié de: Ph. D.--University of Chicago, 1991. / Bibliogr. p. 297-323. Index.

Made available in DSpace on 2016-04-25T19:20:56Z (GMT). No. of bitstreams: 1 Ceci Maria Costa Baptista Mariani.pdf: 836983 bytes, checksum: 9488e81f23d9e2c3fb66f730fdb5aef6 (MD5) Previous issue date: 2008-12-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The point of departure for this study was the work Le Mirouer des Simples Ames by Marguerite Porete, who belonged to a religious order in the region of The Rhine and who, according to history, lived between the second half of the XIII century and the beginning of the XIV century. It is a stimulating work which makes an important contribution to philosophical, theological and literary thinking. Our aim in this study was to explore the Christian mystic, which reached its peak in the late Middle Ages, to deepen the perception of this dynamic which is expressed as an experience of annihilation and to perceive how it unfolds in the theology. The more specific objective was to go deeper into the meaning of Marguerite Porete´s theological thinking, fundamentally mystical, and her contribution to systematic theology today, which intends not only to unite concepts and theological theory, but also to be a theology attentive to historical experience, the objective site of God´s presence, but which in spite of this, has confronted the risk of losing its contemplative dimension, the subjective site of a mystic encounter with God, thus freely transcending historical time and space. Our theological reading of Mirouer led us to perceive that the great contribution from this work lies in the explicitness of the relation between self-deprivation and liberty on the one hand and on the other, the bold affirmation that God is Graciousness, a God of delicacy, sweetness and goodness, in a world whose favored image of God is that of the almighty Father, at one time director, protector and fount of authority, a God of great majesty who remains in heaven and occasionally extends his hand across the clouds. To the God who leads an army constituted of angels and saints who exercise an intermediary function and manifest his protective and judging omnipresence, Marguerite announces the Loin-près, He who from his absolute transcendence, through graciousness, comes to us and transforms us for communion with Him / O ponto de partida dessa pesquisa foi a obra Le Mirouer des Simples Ames de Marguerite Porete, uma beguina cleriga, da região do Reno e que, segundo consta, viveu entre a segunda metade do século XIII e início do século XIV. Uma obra instigante que traz uma contribuição importante para o pensamento filosófico-teológico e literário. Nosso objetivo, com esse estudo, foi sondar a mística cristã que atinge seu ápice na alta idade média, aprofundar a percepção dessa dinâmica, que se expressa como experiência de aniquilamento, e perceber como ela se desdobra em teologia. O objetivo mais específico foi aprofundar o significado do pensamento teológico de Marguerite Porete, fundamentalmente místico, e sua contribuição para teologia sistemática hoje que pretende ser mais que reunião de conceitos, teologia teórica, mas teologia que está atenta para a experiência histórica, lugar objetivo de presença de Deus, mas que, apesar disso, tem enfrentado o risco de perder sua dimensão contemplativa, lugar subjetivo do encontro místico com Deus, transcendência livre do espaço e do tempo, portanto da história. Nossa leitura teológica do Mirouer levou-nos a perceber que a grande contribuição da obra reside na explicitação da relação entre despojamento de si e liberdade por um lado e por outro, na ousada afirmação de que Deus é Cortesia, Deus de delicadeza, doçura e bondade, num mundo cuja imagem privilegiada de Deus é o Pai poderoso, a um tempo diretor e protetor, fonte de autoridade, Deus de grande majestade que permanece no céu e que eventualmente mostra sua mão através das nuvens. Ao Deus que está à frente de um exército constituído de santos e anjos que exercem a função de intermediários e que manifestam sua onipresença protetora e julgadora, Marguerite anuncia o Loin-près, aquele que desde a sua absoluta transcendência, por cortesia, vem a nós e nos transforma para a comunhão com ele

Marguerite Porete a su, avec son Mirouer des simples ames anienties écrit entre la fin du XIIIe et le début du XIVe siècle, transformer le discours théologique en une œuvre mystique singulière en français, qui se présente comme une quête spirituelle de l’Âme, dont les guides, Amour et Raison, se disputent le discours jusqu’à ce que l’Amour divin l’emporte et que l’Âme s’anéantisse en lui. Cette étude s’attache à briser la surface miroitante de l’œuvre, pour réfléchir à la senefiance de ce « miroir » offert au lecteur. S’il ne s’agit pas ici de proposer une nouvelle analyse historique et théologique des propos hérétiques de Marguerite Porete, ce mémoire suggère une lecture du Mirouer d’un point de vue littéraire. Son point de départ se situe dans le constat que le texte propose une voix féminine doublement à la marge, par son genre et par sa langue, le français, pour un propos théologique. L’idée a donc été de voir jusqu’où pouvait être utilisée l’image du miroir et comment le conflit présent dans sa double nature, celle d’objet optique de savoir et celle d’objet courtois, pouvait être exploré pour comprendre le texte. Par l’observation détaillée des composantes courtoises et allégoriques de l’œuvre, nous espérons dégager les particularités d’un traité dont les formes du discours joignent théologie et littérature dans un ensemble mystique qui se distingue des œuvres didactiques et spirituelles traditionnelles. En relevant les éléments constitutifs de l’ouvrage, en regard d’un genre didactique attesté, celui du miroir, nous voulons démontrer comment cette tradition se confronte et s’unit à un langage courtois et lyrique, ce qui permet de proposer un enseignement théologique particulier puisqu’il prône, avec l’anéantissement de la raison, son propre anéantissement. De cette manière, nous proposons de réfléchir sur l’élaboration de ce discours mystique par l’intermédiaire de ses attributs courtois et allégoriques afin de mieux saisir l’édification de ce Mirouer original. / Marguerite Porete, with her Mirouer written between the 13th and the 14th century, has managed to transform the theological discourse into a singular mystical work in French, which presents itself as a spiritual quest of the Soul, whose guides, Love and Reason, compete for the discursive preeminence until Divine Love prevails and the soul is annihilated in him. This study seeks to break the shimmering surface of the work, to reflect on the senefiance of this "mirror" offered to the reader. If it is not a question here of proposing a new historical and theological analysis of Marguerite Porete's heretical remarks, this memoir suggests a reading of the Mirouer from a literary point of view. Its starting point lies in the observation that the text proposes a female voice doubly marginal, by its genre and by its language, French, for a theological purpose. The idea was therefore to see how far the image of the mirror could be used and how the conflict present in its dual nature, that of an optical object of knowledge and that of a courteous object, could help to understand the text. Through detailed observation of the courtly and allegorical components of the work, we hope to identify the peculiarities of a treatise whose forms of discourse join theology and literature in a mystical ensemble that differs from traditional didactic and spiritual works. By highlighting the constituent elements of the book, in relation to a known didactic genre, that of the mirror, we want to demonstrate how this tradition confronts itself to and unites with a courteous and lyrical language, which makes it possible to propose an original theological teaching since it advocates, with the annihilation of reason, its own annihilation. In this way, we propose to reflect on the elaboration of this mystical discourse through its courteous and allegorical attributes in order to better understand the construction of this original Mirouer.