Evangelicals have been characterized as a people committed to the Bible with historical roots to the fundamentalists who were engaged in controversy with liberals in North America at the beginning of the twentieth century. Harold Lindsell's book, The Battle For The Bible (1976), led to a great deal of discussion about inerrancy among evangelicals which resulted in major conferences and the publication of a number of books and articles discussing inerrancy in the subsequent decade. The principal doctrinal statement of the Evangelical Theological Society (ETS) has been from its inception a statement on inerrancy. The inerrancy debate among evangelicals took a new direction with the publication of R H Gundry's commentary on Matthew (1982). This sparked a debate concerning redaction criticism and the compatibility of using the historical-critical methodology while maintaining a commitment to the doctrine of inerrancy. Just when the debate appeared to be dying down the publication of the results of the Jesus Seminar (1993) led to several responses from evangelicals. The most controversial publication was The Jesus Crisis (1998) which accused evangelicals and some within the ETS of embracing the same methodology as those of the Jesus Seminar, refueling the debate again. Consequently this debate amongst evangelicals, particularly those associated with the ETS has continued for almost two decades. The debate has ranged over a variety of issues related to historical criticism and the study of the Gospels, including presuppositions, the Synoptic Problem, the role of harmonization, and whether the Gospels provide a strict chronology of the life of Jesus. The role of form and tradition criticism and the criteria of authenticity and whether the Gospel writers were faithful historians or creative theologians have also been points of contention in the debate. The languages that Jesus spoke and whether the Gospels preserve the ipsissima verba or vox have highlighted the differing views about the requirements of inerrancy. The redaction criticism debate has proven to have a significant role in exposing differences in methodology, definitions, presuppositions, and boundaries among evangelicals and members of the ETS. / New Testament / D.Th. (New Testament)

This work is comprised of an Introduction and two Parts. Part One treats, by way of historical review and evaluation, the disestablishment of the Christian worldview in a postmodern age. Part Two proposes the means by whichthe Christian worldview might be reestablished. The reestablishment includes the use of some of the benefits of postmodernism by Christians as well as a return to the responsible reading of texts, especially the biblical text. Part One, The Disestablishment of the Christian Worldview, is composed ofthree chapters. Chapter 1chronicles the change that has occurred in Western culture because of the ascendency of postmodernism. It isbest described as a change in authorityfrom the logocentric metanarrative which has characterized Christianity to the deconstructionist rejection of worldviews by postmodern literary critics. Chapter 2 reviews the paradigm shifts that have occurred in belief systemsthat have occurred in the West as a result of this change,and Chapter 3 shows the effects of all this in the culture's principal institutions. Part Two, The Reestablishment of the Christian Worldview, is also composed of three chapters. Chapter 4 shows the impact that postmodernity has had on the efforts now being made on behalf of reestablishing the Christian worldview as a viable intellectual position in Western culture. Chapter 5 is occupied with the negative and positive responses of certain Christian scholars to the challenge of postmodernism, and Chapter 6 closes the study with an extended treatment of the factors that must be in play for a reestablishment of the Christian worldview to occur in Western civilization. / Philosophy, Practical & Systematic Theology / D. Th. (Theology)

Zugl.: Diss.

Evangelicals have been characterized as a people committed to the Bible with historical roots to the fundamentalists who were engaged in controversy with liberals in North America at the beginning of the twentieth century. Harold Lindsell's book, The Battle For The Bible (1976), led to a great deal of discussion about inerrancy among evangelicals which resulted in major conferences and the publication of a number of books and articles discussing inerrancy in the subsequent decade. The principal doctrinal statement of the Evangelical Theological Society (ETS) has been from its inception a statement on inerrancy. The inerrancy debate among evangelicals took a new direction with the publication of R H Gundry's commentary on Matthew (1982). This sparked a debate concerning redaction criticism and the compatibility of using the historical-critical methodology while maintaining a commitment to the doctrine of inerrancy. Just when the debate appeared to be dying down the publication of the results of the Jesus Seminar (1993) led to several responses from evangelicals. The most controversial publication was The Jesus Crisis (1998) which accused evangelicals and some within the ETS of embracing the same methodology as those of the Jesus Seminar, refueling the debate again. Consequently this debate amongst evangelicals, particularly those associated with the ETS has continued for almost two decades. The debate has ranged over a variety of issues related to historical criticism and the study of the Gospels, including presuppositions, the Synoptic Problem, the role of harmonization, and whether the Gospels provide a strict chronology of the life of Jesus. The role of form and tradition criticism and the criteria of authenticity and whether the Gospel writers were faithful historians or creative theologians have also been points of contention in the debate. The languages that Jesus spoke and whether the Gospels preserve the ipsissima verba or vox have highlighted the differing views about the requirements of inerrancy. The redaction criticism debate has proven to have a significant role in exposing differences in methodology, definitions, presuppositions, and boundaries among evangelicals and members of the ETS. / New Testament / D.Th. (New Testament)

This work is comprised of an Introduction and two Parts. Part One treats, by way of historical review and evaluation, the disestablishment of the Christian worldview in a postmodern age. Part Two proposes the means by whichthe Christian worldview might be reestablished. The reestablishment includes the use of some of the benefits of postmodernism by Christians as well as a return to the responsible reading of texts, especially the biblical text. Part One, The Disestablishment of the Christian Worldview, is composed ofthree chapters. Chapter 1chronicles the change that has occurred in Western culture because of the ascendency of postmodernism. It isbest described as a change in authorityfrom the logocentric metanarrative which has characterized Christianity to the deconstructionist rejection of worldviews by postmodern literary critics. Chapter 2 reviews the paradigm shifts that have occurred in belief systemsthat have occurred in the West as a result of this change,and Chapter 3 shows the effects of all this in the culture's principal institutions. Part Two, The Reestablishment of the Christian Worldview, is also composed of three chapters. Chapter 4 shows the impact that postmodernity has had on the efforts now being made on behalf of reestablishing the Christian worldview as a viable intellectual position in Western culture. Chapter 5 is occupied with the negative and positive responses of certain Christian scholars to the challenge of postmodernism, and Chapter 6 closes the study with an extended treatment of the factors that must be in play for a reestablishment of the Christian worldview to occur in Western civilization. / Philosophy, Practical and Systematic Theology / D. Th. (Theology)

Ma thèse traite d’un aspect de la critique sartrienne : la critique poétique. Elle se présente sous forme de triptyque. En effet, chaque partie traite de la figure d’un poète. Dans les deux premières parties de ma thèse, j’aborde deux poètes du XIXème siècle : Baudelaire et Mallarmé. Les deux livres qui m’ont servi de support pour étudier cette critique poétique sont le Baudelaire de Sartre et Mallarmé, La lucidité et sa face d’ombre. Ces deux essais ont radicalement bouleversé la manière avec laquelle on appréhendait jusqu’à là la figure de ces deux poètes. Si le XIXème siècle en a fait des monstres sacrés qui ont apporté la nouveauté dans le genre poétique, Sartre quant à lui, sape certaines idées reçues. Baudelaire est le premier à qui il s’attaque en dénonçant son désengagement. Il critique son dandysme outrancier qui en a fait selon lui un poète stérile. Cet essai est aussi l’occasion pour Sartre d’exposer sa théorie de l’existentialisme et de montrer que l’Engagement et la Littérature vont de pair et illustrent la liberté de l’Homme. Dans la seconde partie qui traite de Mallarmé, la lucidité et sa face d’ombre, la critique poétique se mêle à la critique historique. Sartre commence par brosser un tableau de la société du XIXème siècle en mettant l’accent sur le désœuvrement de ce siècle. Mallarmé semble comme Baudelaire illustrer une certaine forme de désengagement. Pourtant Sartre semble omettre un élément essentiel, c’est que ces poètes de la deuxième moitié du XIXème siècle font partie de ce que l’on appelle « Les Héritiers de l’athéisme ». Mallarmé dévoile l’absence d’un Dieu en caressant l’idée du suicide. Celui-ci apparaît dans ses poèmes puisque le poète expérimente sa propre mort comme pour réaffirmer l’absence de Dieu. En conséquence, il existe une liberté inhérente à ces deux poètes que sont Baudelaire et Mallarmé, mais cette liberté est bien différente de la liberté sartrienne qui se conçoit comme un absolu. Enfin dans la troisième partie de la thèse, c’est Genet qui est à l’honneur. Sartre manifeste là toute son admiration pour ce génie créateur qui a su assumer pleinement ses choix et qui n’a cessé de revendiquer la singularité de son être. La conception que se fait Genet de l’existence se situe aux antipodes de l’attitude baudelairienne. Chez Genet, la poésie s’est imposée comme un acte libérateur. Sartre n’hésite pas à comparer parfois indirectement les poètes. En effet, à ses yeux Baudelaire ne s’est aucunement illustré dans le mal. Genet, lui, par contre a fait de ce mal une véritable splendeur. Il l’a célébré et a fini par l’incarner. En abordant la destinée singulière de trois poètes, Sartre illustre en même temps sa propre philosophie existentielle. Il démontre l’absence d’un Inconscient qui expliquerait toutes nos actions et réaffirme la liberté absolue de l’Homme. / My thesis deals with one aspect of Sartre's critic: the poetic criticism. It has three major parts. The first and the second parts of my thesis discuss two poets of the nineteenth century: Baudelaire and Mallarmé.Baudelaire and Mallarmé, La lucidité et sa face d’ombre represent two principals books which have been support my study. Both essays play a great role to change the way in which we thought about them before Sartre’s studies.The nineteenth century has made Baudelaire and Mallarmé as two most important poets, however Sartre brought innovation and tried to broke our popular belief. In the first part, Sartre has been denouncing Baudelaire’s disengagement.In the second part which deals with Mallarmé, la lucidité et sa face d’ombre,, Sartre describe the poets of second half of the nineteenth century as “The heirs of Atheism” . As a result, Sartre creates a new notion of freedom which is totally different from those of Mallarmé and Baudelaire. Finally, in the third part Sartre chose to express his admiration for Genet because he assumed his responsibility for his choice of being. Genet’s conception of existence is contradicted with that of Baudelaire.To crown it all, Sartre show his existential philosophy throughout these three poets of XIX and XX centuries. In relation to Sartre there is no Unconscious that would explain our actions. Consequently, he confirms the absolute freedom of Man.