Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

Cette recherche porte sur la question de l'existence de lacunes constitutionnelles. Elle vise à évaluer les représentations fondées sur l'hypothèse de telles inexistences normatives. La diversité des propriétés attachées à l'idée de lacune normative dans le champ du droit constitutionnel invite à proposer une cartographie des différents concepts qui peuvent lui être attachés. Les lacunes constitutionnelles sont à la fois des phénomènes et des instruments. Phénomènes, elles sont difficiles à connaître et impossibles à nier. Elles sont difficiles à connaître : leur appréhension est affectée à la fois par les variations dont peuvent faire l'objet les dogmes qui structurent la représentation systématique des normes juridiques et par diverses formes d'indétermination linguistique. Elles sont impossibles à nier: une évaluation des différents arguments formulés au soutien de la thèse de la nécessaire complétude des systèmes normatifs permet d'établir leurs limites. Instruments, les lacunes constitutionnelles ont une fonction critique et une fonction subversive. Utilisées par la doctrine, elles ont une fonction critique: elles semblent une unité de mesure, perfectible, sur le fondement de laquelle elle évalue les dispositions constitutionnelles. Utilisées par les interprètes authentiques, elles ont une fonction subversive: elles constituent une ressource argumentative propre à justifier le contournement de certaines dispositions constitutionnelles. / This research relates to the question of the existence of gaps in the constitution. It aims to assess the representations based on the hypothesis of these normative non-existences. The range of properties linked to the idea of normative gaps in the field of constitutional law necessitates the mapping of its various connected concepts. Constitutional gaps are both phenomena and instruments. As phenomena, they are difficult to recognise yet impossible to deny. They are difficult to recognise as their understanding is affected both by the variations in the dogma that structure the systematic re-presentation of the legal norms, and by various forms of linguistic indecision. They are impossible to deny insomuch that an assessment of the various arguments in favour of the theory of the necessary completeness of the system of norms makes it possible to establish their limits. As instruments, constitutional gaps have a critical and a subversive function. Used for doctrinal analysis, their function is critical : they appear as a unit of measure, perfectible, serving as a basis to evaluate constitutional provisions. Used by authoritative interpreters, they have a subversive function: they constitute an argumentative resource that can justify the circumvention of specific constitutional provisions.

‘Simul sanctification' is a transformational program for sanctification derived from Karl Barth's radical appropriation of Luther's dictum simul iustus et peccator. Barth's simul establishes the Christological link of the Second Adam with every human being. From this emerges what I contend is a ‘Chalcedonian anthropology' built on a double-duality: the original Chalcedonian formulation gives rise to a second duality revealed within Christ's one human person—the duality of a true, iustus humanity and a corrupt, peccator humanity. In order to appreciate the benefits regarding Barth's Spirit-charged epistemological program for sanctification and conversion, it will be imperative to elucidate the comprehensive nature of Barth's actualism as a way of establishing Barth's view of humanity's dynamic and free iustitia in Christ. Central to assessing the threat of the peccatum determination will be an examination of Barth's theology of the cross, especially in regards to his single subject economy derived from the person of ‘Jesus Christ and him crucified.' Through Barth's assessment of the cross I exposit the similarities and the differences between Chalcedonian Christology and ‘Chalcedonian anthropology;' the latter duality is proven by resurrection revelation to be ultimately provisional in nature. From here I probe Barth's position regarding the annulment of the simul as well as its beginning. By investigating Barth's doctrine of creation I argue that Barth's simul is reflective of the original antithesis between God and nothingness, the darkness under which Christ first placed himself so that humans would know both his solidarity in the darkness and his victory over it. Christians continue to dwell in the overlap of the simul's two mutually exclusive determinations, but by looking through Barth's simul to our true, created and redeemed humanity in Christ we are equipped to interpret our lives and the world around us most hopefully.

This thesis argues that Christian doctrine does not condone environmental destruction (as many believe); rather, Christian doctrine promotes care for the Earth and supports a number of norms which are consistent with the requirements of sustainable development and useful for planning for sustainable development. Discussion begins with an explanation of the importance of norms and beliefs in planning, and proceeds to outline common criticisms of Christian norms and beliefs respecting the environment. These criticisms are considered valid to the extent that blame is placed on destructive practices which often characterize ill-formed social expressions of Christian norms and beliefs; however, these criticisms may be groundless in terms of a good understanding of Christian doctrine. This point provides a basis for examining Christian doctrine more closely, to see whether or not it condones destruction of the ecosphere. Christian doctrine, logical argument, and a review of relevant literature are used to respond to the above mentioned criticisms. Analysis shows that Christian doctrine provides a basis for caring for the Earth and that one should not dismiss Christianity because of misguided attitudes and actions of professed Christians. Nine ecological norms are derived from Christian doctrine. These norms are shown to be consistent with the requirements of sustainable development, and the findings of non-Christian scholars. Usefulness of these norms is demonstrated through a case-study evaluation of the ecological sustainability of Canada's Green Plan (GP). Applying Christian norms to the GP shows that the GP endorses some important environmental initiatives but is rooted in norms and beliefs which contradict each other and are inconsistent with the requirements of sustainable development. Christian norms therefore prove to be helpful in pointing out weaknesses in the GP. Coupled with the facts that Christian theology does not promote environmental destruction, and that Christian norms enjoy the support of non-Christian scholars, the conclusion is that Christianity has been overly criticized respecting the environment and that Christian norms can and should be used to plan for sustainable development. / Applied Science, Faculty of / Community and Regional Planning (SCARP), School of / Graduate

Si les administrativistes admettent que le prisme contentieux est déformant, il est toutefois remarquable de constater que la définition doctrinale de l'acte administratif unilatéral est généralement réduite à une équation entre un tel acte juridique et le recours pour excès de pouvoir.Partant d'un tel constat, il s'agissait de déconstruire les différentes versions du discours doctrinal qui se fondent exclusivement ou accessoirement sur le statut contentieux de l'acte, c'est-à-dire sur les éléments de légalité examinés à l'occasion du recours pour excès de pouvoir. En effet, le paradigme de la définition contentieuse a pour conséquence de n'envisager l'acte administratif unilatéral que comme une notion fonctionnelle, qui plus est contentieuse. Outre l'aspect technique de l'analyse, lareconstruction de la définition du concept d'acte administratif unilatéral passe par l'examen renouvelé de ses caractéristiques contemporaines. Par hypothèse, l'acte administratif unilatéral, concept au service de l'action de la puissance publique, peut être examiné à partir de son unilatéralité. Il s'agit dans ce cas de l'appréhender par opposition au contrat ce qui induiraitl'absence de consentement de son destinataire, en tant qu'acte de commandement de la puissancepublique au service de la mise en oeuvre de l'intérêt général, comme un acte contraignant etjusticiable à ce titre. La reconstruction de la définition part du postulat que les différentescomposantes de l'unilatéralité sont aujourd'hui affectées par les changements en cours en droitadministratif. Le concept évolutif d'acte administratif unilatéral peut recevoir une définitionrenouvelée, contemporaine et non strictement contentieuse grâce au double niveau d'analyseproposé un aspect plus technique et la recherche corrélative de la justification du recours auprocédé unilatéral en droit contemporain.Ainsi, l'acte administratif unilatéral peut être considéré comme l'acte juridique édicté par unepersonne habilitée son auteur juridique qui dispose de la faculté de le faire entrer en vigueur et enendosse la responsabilité juridique. Le processus de formation de l'acte est devenu pluraliste et placele destinataire de l'acte au centre de la théorie dès lors que l'on parvient à établir que sa participationet son consentement sont recueillis au moment de l'élaboration. Un tel acte juridique ne se borne pasà modifier l'ordonnancement juridique. Plus largement, il crée ou affecte la situation juridique (lesdroits et les obligations) et matérielle de ses destinataires, de ses auteurs et dans certaineshypothèses des tiers. En outre, il est la manifestation privilégiée de la puissance publique au servicede l'intérêt général. Le plus fréquemment, il est possible d'en contester la légalité à l'appui d'unrecours juridictionnel devant les juges de la légalité administrative. / Summary not transmitted

Le 4 novembre 1847, Mgr de Bruillard, évêque de Grenoble, institue une commission d'enquête destinée à préparer le jugement doctrinal qu'il doit porter sur l'apparition alléguée de la Vierge Marie à La Salette le 19 septembre 1846. S'il ne fait en cela que reprendre les règles classiques de l'Eglise en matière de discernement des esprits, il innove en définissant de façon rigoureuse le cadre canonique dans lequel doit s'exercer ce discernement, selon une procédure calquée pour partie sur celle préconisée en matière de canonisations par le De servorum Dei beatificatione et de beatorum canonizatione (1734-1738) de Prospero Lambertini, futur pape Benoît XIV. Pour exemplaire que se veuille cette procédure – adoptée par un nombre croissant d'évêques concernés par des faits d'apparitions dans leurs diocèses –, pour efficace qu'elle se révèle, elle se heurte rapidement à divers obstacles montrant ses limites, obstacles dont les moindres ne sont pas, au XXe siècle jusqu'au concile Vatican II, les interventions de plus en plus fréquentes du Saint Office auprès des évêques. Après Vatican II, une plus grande latitude sera laissée aux évêques, mais les répercussions au niveau mondial de certaines mariophanies amèneront la Congrégation pour la doctrine de la foi à édicter en 1978 des Normes générales, véritable feuille de route destinée aux évêques. Ces Normes seront néanmoins rendues bientôt inapplicables à cause de l'émergence de nouveaux types de mariophanies, dont la matrice est le “phénomène Medjugorje” (1981) : qualifiée d'apparition de rupture, cette mariophanie pose, par ses implications non seulement religieuses, mais également sociétales et même politiques, la question de la réaction de l'institution ecclésiale face à des faits et des attitudes qui, tout en se réclamant de l'Église, prétendent se soustraire pour partie à son jugement sous le prétexte d'une plus libre et immédiate insertion dans l'histoire actuelle des hommes, et où l'efficacité temporelle du phénomène le dispute à son authenticité spirituelle et à sa fonction ecclésiale, au risque de constituer le principal critère de jugement de la mariophanie. / On the 4th of November 1847, Msgr de Bruillard, the Bishop of Grenoble, sets up a commis-sion of inquiry aimed at clearing the way for the doctrinal judgment he will have to pass on the alleged apparition of the Virgin Mary at La Salette on the 19th of September 1846. In doing so is merely applying once again the usual rules of the Church in matters pertaining to the discernment of spirits, but he actually does innovate by rigorously definiting the canonical framework within which this judgment must be exercised, following – in matters regarding the question of canonization – a procedure which, to some extent, faithfully reflected the one already favoured by the De servorum Dei beatificatione et de beatorum canonizatione (1734-1738) by Prospero Lambertini (the future pope Benedict XIV). Even though it aims to serve as a model (adopted by a growing number of bishops having to come to terms with events of apparitions in their dioceses), and however efficient it proves to be, this type of procedure soon meets with a variety of obstacles exposing its own limitations : among these obstacles one could not minimize the increasingly frequent interference of the Holy Office in its dealings with the bishops, before the Second Vatican Council. After the Council, the bishops are given more leeway, but the repercussions – on a world scale – of certain mariophanies will induce the Congregation for the Doctrine of the faith to edict in 1978 a set of general Norms, offering the bishops the guiding lines of a roadmap. Nevertheless, these norms will soon become inapplicable, in the face of newly emerging types of mariophanies, whose primary source is the 'Medjugorje case' (1981). Because of its implications – not just religious, but political and societal as well – this mariophany has been dubbed the breaking point apparition, raising the question of how the ecclesiastical Institution should respond to facts and attitudes which, while pretending to speak in the name of the Church, claim the right to disregard part of her decisions, by using as an excuse the need for a more open-minded and a more immediate involvement in the history of mankind – as it appears nowadays ; so much so that, conflicting with the judgments on the authenticity of the case and its relevance for the Church, the claimed fruitfulness of the event runs the risk og beeing viewed as the principal criterion for a judgment on the phenomenon itself.

This study reflects the belief systems of a nation living their lives as though in exile. It is also an 'echo' of their spiritual journey, stretching from the dawn of humanity until the time of Jesus Christ. It is the testimony of the people who lived in Phoenicia, Antioch, and the holy mountains and valleys of Lebanon. From the time of early Christianity they structured their beliefs according to the general admonition and teaching of the Scripture, and looked forward to the imminent 'return' of Christ. They lived in an atmosphere of preparation for the ready welcome of the 'heavenly Bridegroom'. The background to and the reasoning supporting this study and exposition, is that of understanding the history, spirituality, and the ritual deriving from the beliefs and thought systems of the Christians of the Maronite Catholic Church, and their understanding of the hereafter. It is an attempt to relate the many factors which comprise the 'life' and ritual, the biblical foundation, and the theological and eschatological views of the Maronite Church and its members. / Christin Spirituality, Church History and Missiology / M. Th. (with specialisation in Christian Spirituality)

The sufficiency of Jesus Christ in the African Church is challenged by the widespread spiritual insecurity in African Christians, prompting them to hold on to ATR. The wholistic securing power of ATR challenges the sufficiency Christ's salvation to Africans. Proposing African Christological motifs alone is inadequate to induce confidence upon Christ. The African worldview must further be transformed inline with the implications of the victory of the Cross over Satan. Indeed, Christ has fully liberated African Christians from Satan's authority, placed them in his kingdom, and transformed them into a glorious state. However, because of the Fall, salvation, before the eschaton can never result in the utopian order envisioned in ATR. Suffering does not necessarily indicate satanic harassment. It is a fact of the fallen world. African Christians stand secured in Christ; therefore, they must hold on to their faith. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)

In this dissertation we explore the concept that the works of God continue in a creative and coherent continuum from the portrayal in Genesis 1 to the description of their consummation in Revelation through the dynamic broad movement of the Kingdom of God that moved through Israel and the other nations of the world and through the churches and other institutions as well as in the Bible, in the experiences of humanity and in the vast non-human creation. Therefore creation, redemption, renewal and consummation are seen to be linked in a process which is not confined to the usual theological pointers of the Church and the Bible. Churches and the Bible are signs and instruments of the Kingdom of God amongst and in the many universes and not the only signs and instruments of the Kingdom of God in and amongst the many universes. The importance of the coherence between each work of God, the otherness of each work and the ongoing character of God's works demonstrates itself in the impact of faith on human experience and on the very existence of human beings. The concept of developing a wholesome person with a fivesome awareness is developed, this being an awareness of a human beings creatureliness, an awareness of their sinful tendencies of doing damage to God, the self as being created by God and all other creatures of God, an awareness of the salvific and reconciliatory power of the cross and resurrection of Jesus Christ and an awareness of the renovating and renewal power of the Spirit of Pentecost which is carrying and guiding the process of the fivesome awareness in our minds, our experiences and our living into afterlife towards the consummation of all things in the new heaven and the new earth. The ongoing experience of anticipatory fragments and moments of meaning and significance breaking in from the future into our current life, bridges God's Kingdom works in the future through reflective understanding of faith experience with our everyday experience as human beings. The basic point and the thrust of this dissertation is that of a `both...and' and not an `either...or' relationship between human beings and their experience of God as Creator, their own falling into sin, God as Reconciliator in Christ, God the Holy Spirit as the Renewer and Renovator of all things unto afterlife and the creation of the new heaven and the new earth - the whole ongoing process of God's works is attested in the Biblical texts and attested in the foursome and inclusive experiential awareness of God's works in our daily experience by the Holy Spirit. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)

Evangelicals have an unquestionable heritage for involvement in the world and its social problems and the Bible provides a basis for a liberative gospel. For the God of the Bible is not only a God of love and peace, but also of justice and he is therefore on the side of the poor, oppressed and suffering. he has given us a spirit of engagement with the world as salt and light and not escapism. As we give serious consideration to the challenges of liberation theologies, we need to hear the voice who calls his people in every age to go out into the lost and lonely world (as he did), in order to live and love, to witness and serve like him and for him and that is what African Evangelicalism is all about. / Systematic Theology and Theological Ethics / M. Th. (Religious Studies)