Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-05-07T12:58:47Z No. of bitstreams: 1 Thiago Sant_ Anna Pereira.pdf: 3090666 bytes, checksum: 649f615b56ee9f5f65ee78aabe53f807 (MD5) / Made available in DSpace on 2018-05-07T12:58:48Z (GMT). No. of bitstreams: 1 Thiago Sant_ Anna Pereira.pdf: 3090666 bytes, checksum: 649f615b56ee9f5f65ee78aabe53f807 (MD5) Previous issue date: 2018-03-16 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / We are defending the thesis that it is possible to deduce from Martin-Baró´s textual work an outline of an ethic-political project for Psychology. The general goal was to critically learn - through historical research - the process and development of the author's propositions about the theme. Our primary sources were his writings (scientific articles published in newspapers, books, poems, etc.) and some of his prominent interlocutors in contemporaneity. Regarding the method, we relied on historical-dialectical materialism to gather units of analysis and data exposure. The first part of the research contains an essay on the relations between method and its historicity, in terms of Concrete Psychology. We have also presented the central categories of this study, praxis and historicity. The second presents a panel of socio-historical and political-economic conditions in Latin America between the 1960s and 1990s, specifically the class struggle and the civil war in El Salvador. We have also considered the ethical and political meanings that we have used throughout this thesis. In the third and fourth chapters, we are discussing how the debaters of Ignacio Martín-Baró's work portray him from the standpoint of a revolutionary theorist to a submissive and unrecognizable post-social constructionist. We are finishing with a more critical incursion of the central aspects that are the original traits of how he had related psychological science and political praxis, namely: the rise of the party that has been exploited by capitalism, the centrality of historicity to scientific method in the human sciences; the apprehension of class struggle as part of the “what makes of” Psychology and the articulation between ideology, science and ethics. The research concludes that, at the beginning of the 21st century, there were no consensus amongst researchers who had touch around what had been proposed by the Jesuit - a psychology that prevailed for revolutionary praxis. It hangs between divergences ranging from the use of certain concepts / categories to the discussion that shows if the set of ethical-political and professional orientations should have been as a horizon to the human emancipation or politics / Defendemos a tese de que é possível depreender da obra textual de Martín-Baró o esboço de um projeto ético-político para a Psicologia. O objetivo geral foi apreender criticamente – por meio de pesquisa histórica – o processo e o desenvolvimento das proposições desse autor acerca da temática. Nossas fontes primárias foram seus escritos: artigos científicos e publicados em jornais, livros, poemas etc., estabelecendo diálogo com a obra de alguns de seus proeminentes interlocutores na contemporaneidade. Com relação ao método, amparamo-nos no materialismo histórico-dialético para a apreensão das unidades de análise e exposição dos dados. A primeira dobra da pesquisa contém um ensaio sobre as relações entre método e historicidade, nos termos de uma Psicologia Concreta. Apresentamos também as categorias centrais deste estudo, a práxis e a historicidade. A segunda expõe um painel das condições sócio-históricas e político-econômicas da América-Latina entre as décadas de 1960 e 1990, especificamente a situação da luta de classes e da guerra civil em El Salvador. Ponderamos ainda acerca da acepção de ética e de política de que nos valemos ao longo da tese. No terceiro e quarto capítulos, discorremos sobre como os debatedores da obra de Ignacio Martín-Baró o retratam desde o posto de um teórico revolucionário a um submisso e irreconhecível pós-construcionista social. Encerramos com uma incursão crítica mais detida dos aspectos centrais que constituem traços originais de como ele relacionava ciência psicológica e práxis política, quais sejam: a assunção do partido dos explorados pelas relações sociais capitalistas, a centralidade da historicidade para o método das ciências humanas, a apreensão da luta de classes como parte do quefazer da Psicologia e a articulação entre ideologia, ciência e ética. A investigação conclui que, já no início do século 21, não existe consenso entre pesquisadores que se acampam ao redor do proposto pelo jesuíta – uma Psicologia que primava pela práxis revolucionária. Pendula-se entre divergências que vão desde o emprego de determinados conceitos/categorias à discussão que evidencia se o conjunto de orientações ético-políticas e profissionais deve ter como horizonte a emancipação humana ou a política

The goal of this report is to analyze what was going on about Catholic social teaching in Chile between 1891 and 1935, having as milestones the two main Encyclical about the Social Question, Rerum Novarum (1891) and Quadragesimo Anno (1931). This study will explore and analyze the lives and thoughts of four Chilean priests who were deeply concerned with the Social Question: Mariano Casanova (1833-1908), Archbishop of Santiago between 1886 and 1908; Juan Ignacio González (1844-1918), Archbishop of Santiago between 1908 and 1918; Martín Rücker (1867-1935), Bishop of Chillán between 1923 and 1935; and the Jesuit Fernando Vives (1871-1935), who, although he was never appointed to a higher level of the ecclesiastical hierarchy, had a polemical role in public opinion about the Social question that cost him two long exiles. The argument of this report is that between 1891 and 1935 the Chilean Catholic thought about the Social Question had changes and continuities. Among the first, there are the change of the focus of catholic action from charity to justice, or about the role of the State. The permanencies had to do with the traditional concept that the Catholic Church held, despite its efforts for having a more active role in the modern world. The main examples are the paternalistic attitude towards the workers and the consequent rejection of social mobility. The condition of the poor could be improved, but they always, and their children, would belong to the working class. It was a hierarchical vision of a class society. This contradiction, finally, explains why one of the main purposes of the Catholic social teaching did not succeed: stopping the spread of socialism. Even more, although it had an active goal about the Social Question, the Catholic Church could not stop secularization either. / text

Submitted by Igor Matos (igoryure.rm@gmail.com) on 2017-01-31T13:33:54Z No. of bitstreams: 1 DISS_2015_Newton Diego Couto do Nascimento.pdf: 10404936 bytes, checksum: fb842bb71d9f222883dbd33e72e27db8 (MD5) / Approved for entry into archive by Jordan (jordanbiblio@gmail.com) on 2017-01-31T14:04:02Z (GMT) No. of bitstreams: 1 DISS_2015_Newton Diego Couto do Nascimento.pdf: 10404936 bytes, checksum: fb842bb71d9f222883dbd33e72e27db8 (MD5) / Made available in DSpace on 2017-01-31T14:04:02Z (GMT). No. of bitstreams: 1 DISS_2015_Newton Diego Couto do Nascimento.pdf: 10404936 bytes, checksum: fb842bb71d9f222883dbd33e72e27db8 (MD5) Previous issue date: 2015-02-27 / CAPES / O Migmatito Furna Azul foi primeiramente descrito como um ortognaisse bandado de composição tonalítica a granodiorítica pertencente a Suíte Intrusiva Serra do Baú e correlato ao Complexo Gnaisse Chiquitania na Bolívia. Os aspectos petrograficos e estruturais permitem classificar o migmatito como metatexitos transicionais, sendo possível distinguir fácies ricas em melanossoma de ricas em leucossoma. Enclaves anfibolíticos e injeções dioríticas ocorrem com frequência. A paragênese essencial dos metatexitos é constituída por quartzo, plagioclásio, feldspato alcalino, biotita e granada, que se orientam formando níveis hololeucocráticos e mesocráticos de melanossoma e leucossoma intercalados. Os enclaves são constituídos por hornblenda marron, plagioclásio, quartzo e clinopiroxênio, distribuídos em bandas concordantes com a estruturação dos metatexitos. Essa assembleia mineral, apesar de não diagnóstica, indica um pico metamórfico de fácies anfibolito alto. As injeções de dioritos são formadas por plagioclásio, feldspato alcalino e quartzo (< que 13%), tendo comumente biotita, granada, epidoto e monazita como acessórios. Em termos de evolução da deformação nota-se que os metatexitos e os enclaves foram intensamente deformados, enquanto que as injeções são discretamente foliadas, provavelmente sin a tardi cinemáticas. O padrão geoquímico sugere uma evolução crustal em dois estágios, primeiro houve a formação do protólito em 1,43 Ga, precoce a Orogenia San Ignácio, a partir do retrabalhamento de uma crosta orosiriana (1,9 Ga). Em um intervalo de 100 mil anos, ocorreu o metamorfismo de médio grau responsável pela fusão crustal e formação dos metatexitos durante o estágio colisional da Orogenia San Ignácio evidenciado também pela geração de estruturas típicas de migmatitos associados a cristalização das injeções dioríticas em torno de 1,34 Ga a partir da fusão de uma crosta continental mais jovem extraída do manto em 1,47 Ga. / The Migmatite Furna Azul was first described as a banded orthogneiss of tonalitic to granodioritic belonging to Intrusive Suite Serra do Bau correlate the Gneiss Complex Chiquitanía described in Bolivia. Petrographic and structural features to classify the migmatite as transitional metatexites, being possible to distinguish rich facies melanosome from another leucosome. Amphibolites enclaves and dioritics injections occur frequently. The essential paragenesis of metatexites consists of quartz, plagioclase, alkali feldspar, biotite and garnet, which are oriented forming hololeucocratics levels and mesocratic of melanosome and leucosome interspersed. The enclaves are made up of brown hornblende, plagioclase, quartz and clinopyroxene distributed in concordants bands with the structure of metatexites. This mineral assemblage, although not diagnostic, indicates a high peak metamorphic in the amphibolite facies. The diorites injections are composed of plagioclase, alkali feldspar and quartz (<13%) and commonly biotite, garnet, epidote and monazite as accessories. In terms of evolution of deformation note that the metatexites and enclaves were intensely deformed, while injections are slightly foliated, probably the sin and tardi cinematic. The geochemical pattern suggests a crustal evolution in two stages, first there was the formation of the protolith in 1.43 Ga, early to Orogeny San Ignacio, from the reworking of a orosirian crust (1.9 Ga). In an interval of 100,000 years, was the average degree of metamorphism responsible for crustal melting and forming of metatexites during the collisional stage of orogeny San Ignacio, also evidenced by the generation of migmatites of typical structures associated with crystallization of dioritics injections around 1.34 Ga, from the melting of the continental crust younger extracted from the mantle at 1.47 Ga.

Submitted by Simone Souza (simonecgsouza@hotmail.com) on 2017-12-15T14:46:19Z No. of bitstreams: 1 DISS_2014_Ohana França.pdf: 7165420 bytes, checksum: 070b4266a439b20010f9ae2e0cca6b11 (MD5) / Approved for entry into archive by Jordan (jordanbiblio@gmail.com) on 2018-02-03T13:27:22Z (GMT) No. of bitstreams: 1 DISS_2014_Ohana França.pdf: 7165420 bytes, checksum: 070b4266a439b20010f9ae2e0cca6b11 (MD5) / Made available in DSpace on 2018-02-03T13:27:22Z (GMT). No. of bitstreams: 1 DISS_2014_Ohana França.pdf: 7165420 bytes, checksum: 070b4266a439b20010f9ae2e0cca6b11 (MD5) Previous issue date: 2014-02-28 / CAPES / Este trabalho tem o propósito de apresentar os dados geológicos, petrológicos e geocronológicos do Granito Morrinhos, pertencente a Suíte Intrusiva Pensamiento, localizado nos domínios do Terreno Paraguá, porção sudoeste do Cráton Amazônico. O mapeamento geológico permitiu a identificação de duas fácies petrográficas no Granito Morrinhos, sendo: Hornblenda-biotita granodiorito e Biotita monzogranito, das quais a primeira predomina em extensão areal. Macroscopicamente, a primeira fácies caracteriza-se por rochas leucocráticas, cinza-claro, constituídas de quartzo, plagioclásio, feldspatos alcalinos, biotita e hornblenda, diferentemente da fácies Biotita monzogranito que consiste de rochas leucocráticas, cinza-rosado, tendo biotita como único máfico essencial. Ambas foram metamorfizadas na fácies xisto verde. Quimicamente, esses litotipos caracterizam uma sequência ácida formada por um magmatismo subalcalino, do tipo álcali-cálcico, metaluminoso a levemente peraluminoso, com algumas feições de granitos do tipo A, evoluído por meio de mecanismos de cristalização fracionada. Dados estruturais exibem registros de duas fases deformacionais, representadas pela xistosidade (S1) e clivagem de crenulação (S2) de atitude preferencial, respectivamente, de 220/80 e 350/85, ambas, provavelmente, relacionadas à Orogenia San Ignácio. Determinação geocronológica obtida pelo método U-Pb (SHRIMP) e geoquímica isotópica (Sm-Nd) dessas rochas indicaram, respectivamente, idade de cristalização 1350 ± 12 Ma, TDM em torno de 1,77 Ga e valor negativo para εNd(1,35) de -2,57. Os resultados aqui obtidos sugerem que o Granito Morrinhos tenha sido gerado em arco magmático continental, em estágio pós-colisional, da Orogenia San Ignácio e permite reconhece-lo como parte da Suíte Intrusiva Pensamiento. / This work presents the geologic, petrological, and geochronological data of Morrinhos Granite belonging to Pensamiento Intrusive Suite, located in the areas of Paraguá Terrain, southwestern portion of the Amazonian Craton. Geological mapping allowed the identification of two facies in Morrinhos Granite, which are: Hornblende-biotite granodiorite e Biotite monzogranite, the first of which predominates in areal extent. The first facies is characterized by leucocratic rocks, light gray, consisting of quartz, plagioclase, alkali feldspar, biotite and hornblende, unlike facies Biotite monzogranite, that is consisting of pinkish gray leucocratic rocks, with biotite as the only mafic essential. Both metamorphosed at greenschist facies. Chemically, these rock types characterize an acid sequence formed by sub alkaline magmatism, alkali-calcic metaluminous to slightly peraluminous type with some features A-type granites as standard evolved through fractional crystallization mechanisms. Structural data show two phases of deformation represented by the schistosity (S1) and cleavage crenulation (S2) with preferential attitude, respectively, 220 /80 and 350/85, both probably related to San Ignácio Orogeny. Geochronological determination obtained by the U-Pb (SHRIMP) and isotope geochemistry (Sm-Nd) of these rocks indicate, respectively, crystallization age 1350 ± 12 Ma, TDM around 1.77 Ga and negative value for εNd(1.35) of -2.57.The results obtained suggest that the Morrinhos Granite has been generated in a continental magmatic arc during the post colisional stage of San Ignacio Orogeny and allow to recognizes as an extension of Pensamiento Intrusive Suite.

La concretización de diversas obras educativas por parte de Mons. Ignacio María de Orbegozo y Goicoechea fue el punto de partida de esta investigación, cuya obra cumbre es la fundación de la Universidad Católica Santo Toribio de Mogrovejo (USAT), demostrando gran interés por los medios de formación, de modo especial en el nivel superior. En tal sentido, se estableció como objetivo central caracterizar el pensamiento sobre educación superior de Ignacio María de Orbegozo y Goicoechea desde documentos escritos y grabados, el Proyecto de Fundación de la USAT y testimonios de quienes trabajaron y escucharon directamente sus palabras, para ello, se identificó las categorías correspondientes a la dimensión pedagógica y teleológica de su pensamiento educativo. Se trata de una tesis de enfoque cualitativo, de tipo documental–descriptiva y de diseño fenomenológico. Se aplicó una entrevista semiestructurada para obtener testimonios en torno al objeto de estudio. Los resultados en términos generales, comprenden las categorías de educación superior, formación integral, búsqueda de la verdad, vocación de enseñar, coherencia de vid y unidad de saber entre fe y razón correspondientes a la dimensión pedagógica y las categorías de identidad, principios, finalidad, excelencia académica y la universidad como proyecto evangelizador correspondientes a la dimensión teleológica, las cuales llevan a concluir que la educación superior en el pensamiento de Mons. Ignacio es la formación humana y cristiana de los jóvenes.

En el Perú a mediados del siglo XIX, surge la figura del General Mariano Ignacio Prado (1825-1901). Inició una destacada carrera militar en 1853 bajo las órdenes del Mariscal Castilla. En 1865, lideró la popular revolución “restauradora de la honra nacional” con fundamentos americanistas y nacionalistas, contra el gobierno del general Juan Antonio Pezet por la firma del Tratado Vivanco-Pareja con España considerado deshonroso y perjudicial a la nación. Se estableció una dictadura, y organizó al país para desafiar a la poderosa escuadra española en el combate del 2 de Mayo en el Callao. Esta victoria consolidó nuestra independencia y convirtió a Prado como héroe nacional. En 1879, al iniciarse la guerra del Pacifico, Prado se trasladó al sur, instalándose en Arica, como Director Supremo de la Guerra, cerca de la zona del conflicto. Desde hace 140 años uno de los acontecimientos históricos relativos a la Guerra del Pacífico que aún suscita polémica es el viaje que tuvo que efectuar a Europa, el 18 de diciembre de 1879, el presidente Mariano Ignacio Prado. Llega a Estados Unidos pero por el golpe de estado de Piérola no pudo lograr exitosamente lo propuesto. La derrota naval sufrida con la pérdida del Huáscar sumada al desastre ocurrido con el ejército del sur y la deserción boliviana convencieron a Prado que la única posibilidad de revertir la situación bélica era concretar y agilizar al más alto nivel las gestiones de renegociación de la deuda externa en Europa y la compra de nuevos barcos y armamento. Prado como jefe de Estado, y por sus anteriores intervenciones financieras, creía podía ser el único en agilizar esta la negociación. Su alejamiento del Perú fue aprovechado por Nicolás de Piérola para realizar un golpe de estado (el tercero en pocos años) y proclamarse dictador. Prado quiso entonces volver al Perú para defender su actuación, pero Piérola se lo impidió. 11 Prado ha sido acusado por sus enemigos políticos de fugarse del país, de traidor y hasta de llevarse la colecta patriótica para nunca regresar al país. Manifestaciones henchidas más de pasión que de rigor histórico son frecuentes entre los diarios, videos de internet y hasta educadores quienes, sin un análisis histórico, dan por hecha la leyenda negra creada en su contra. Esta tesis tiene como finalidad estudiar los más importantes episodios de la vida militar y política del General Mariano Ignacio Prado. Demostrar su valoración y peso como protagonista esencial en la revolución de 1865 que culminó con el victorioso combate del 2 de mayo de 1866. Su acertada dirección desde Arica de la campaña del sur en la guerra del Pacífico, así como esclarecer las acusaciones que se han construido contra este personaje y rescatar su verdadera imagen. No se va a tratar el tema de su estancia en Chile por ser parte de su vida privada que esta fuera del alcance de esta tesis. / Tesis

Le peuple crucifé en portant les péchés du monde peut-il devenir sacrement historique du salut ? À partir de l'expérience de foi ; de la rencontre de Dieu dans la pauvreté ; de la partialité du royaume de Dieu qui s'est fait proche des pauvres ; d'une foi réalisée dans la suite de Jésus, célébrée liturgiquement, vécue communautairement et en même temps réfléchie et pensée, on a pu découvrir dans la théologie latino-américaine de la libération que le salut apporté par Jésus-Christ passe actuellement par les peuples crucifiés. La théologie latino-américaine de la libération reconnaît que c'est à travers ces peuples pauvres, crucifiés que Jésus crucifié se fait présent dans l'historie. C'est en suivant Jésus, en poursuivant la cause ultime de Dieu, c'est-à-dire le royaume de Dieu, que ces peuples incorporeront à l'histoire, de manière sacrementelle, la présence du Christ : c'est ainsi que la vie, le message, l'annonce et la praxis de Jésus-Christ prendront chair dans l'histoire humaine. Dans le contexte de la réflexion christologique latino-américaine, c'est le théologien basque, jésuite, Jon Sobrino qui travaille la catégorie de peuple crucifié et la sotériologie historique qu'il porte, en poursuivant une réflexion déjà commencée par Ignacio Ellacuria. La pensée sobrinienne traverse cette thèse. Jon Sobrino affirme que le peuple crucifié est la continuité historique du serviteur souffrant de Yahvé, figure qui apparaît dans les quatre chants du prophète Isaïe : le peuple crucifié ressemble au serviteur souffrant de Yahvé dans sa réalité de victime et dans son mystère salvifique. Le peuple crucifié est celui qui d'une manière sacramentelle rend présent Jésus-Christ dans l'histoire : il est. l'un des continuateurs de l'œuvre salutaire de Jésus-Christ, du Fils. Tenant compte de cette continuité et ressemblance entre le peuple crucifié- serviteur souffrant et Jésus crucifié, Sobrino affirme qu'en portant les péchés du monde le peuple crucifié devient porteur d'une sotériologie historique. Comment comprendre cette affirmation de telle manière que ne se produise pas une manipulation des croix historiques qui justifierait des lectures sacrificielles et doloristes? La thèse veut répondre à cette question. Elle a pour but de présenter comment le peuple crucifié en portant les péchés du monde devient sacrement historique du salut. L'interprétation sera faite à partir d'une catégorie qui a conduit à un renouvellement dans le domaine christologique et sotériologique contemporain : la pro-existence. Cette catégorie nous permettra de mieux comprendre la totalité du mystère salvifique présent dans les peuples crucifiés, en liant la mort et la croix à une existence vécue pour-les autres, dans un amour sans limite. Cet amour s'exprime dans une radicale obéissance et fidélité au projet salvifique de Dieu, à sa cause ultime : le royaume. La sotériologie historique que porte le peuple crucifié ne peut pas se comprendre sans une existence-pour, pour l'amour des hommes et hors d'une obéissance à la volonté dernière de Dieu. La continuité entre la mort pour nous, la crucifixion et l'existence pour nous, pour-les-autres, notamment pour les plus pauvres, et pour l'Autre, le Dieu du royaume, est donc un élément fondamental pour bien saissir le sens de cette sotériologie historique que porte le peuple crucifié.

This thesis sets out to investigate the development of the recent historical novel in Mexico by examining a corpus of five novels. Elena Garro’s 'Los recuerdos del porvenir' (1963) represents the final point of the novel of the Revolution and it is the link with the recent historical novel. Carlos Fuentes’ 'Terra Nostra' (1975) and Fernando del Paso’s 'Noticias del Imperio' (1978) belong to the group containing the postmodern historical novel. 'Terra Nostra' summarizes all the concerns of postmodernism and can be considered as a paradigm of this current of thought. 'Noticias del Imperio' seeks a reconciliation between history and literature in an attempt to get closer to the historical truth. Paco Ignacio Taibo II’s 'La lejanía del Tesoro' (1992) is a representative novel in the way it melds history with the mystery novel, developing the genre of the historical thriller. Lastly, Rosa Beltrán’s 'La corte de los ilusos' (1995), and in particular its treatment of history is pertinent to this thesis due to the fact that women have been traditionally silenced by official history. This novel gives them a voice. From its beginnings, the historical novel confronted the problem of being questioned for its lack of accuracy when dealing with the past. This skepticism sparked a long lasting debate that initially degraded the historical novel as secondary genre that could never contribute to historical knowledge. However, as a result of recent theories that seek to defend the poetic nature of history, a theory developed initially by Hayden White, the recent historical novel has sought to debunk historiography’s claim to be the only possible way to recount the past. This thesis advances the theory that the recent historical novel in Mexico is the result of a search for a genuine identity, as well as a quest to develop an alternative, yet truthful, interpretation of a past whose true nature has been distorted by decades of historical officialdom. This process is seen in a context of increasing democratisation and globalisation.

Le présent mémoire a comme sujet l'analyse et la caractérisation de la pensée de Paul sur la parousie (la deuxième venue du Seigneur) et l'étude de l'interprétation de cette pensée dans la théologie contemporaine,telle que représentée par Rudolf Bultmann, tenant de la démythologisation, et les théologiens de la libération Ignacio Ellacuria et Jon Sobrino. Les éléments clés de la parousie sont décrits principalement en Matthieu 25,31-46, 1 Cor 15,20-28, 1 Thess 4,13-18, 2 Thess 2,1-12. D'après Paul, « Le Seigneur, au signal donné, à la voix de l'archange et au son de la trompette de Dieu, descendra du ciel ». La principale question du mémoire porte sur cette vision paulinienne: Est-ce que la deuxième venue du Seigneur d'après la description paulinienne est encore crédible pour l'homme contemporain ou est-ce qu'il s'agit d'un élément mythologique non essentiel à la foi chrétienne? Bultmann considère que la parousie est un mythe : à ce jour, la parousie ne s'est pas produite, et elle ne se produira jamais. Le kérygme est le seul élément que Bultmann considère comme valide. « The kerygma is the proclamation of the decisive act of God in Christ ». Par contraste, Ellacuria est d'avis que l'élément eschatologique est essentiel pour comprendre l'histoire, car cette dernière est orientèe vers la fin. De manière analogue, Sobrino présente le Royaume de Dieu comme étant un élément clé de l'eschatologie. La théologie de la libération présente également la parousie comme un élément à venir qui représente l'implantation intégrale du Royaume de Dieu et qui devrait se comprendre comme une perspective eschatologique au-delà de l'imagerie de la parousie. / The subject of this thesis is the analysis and the characterization of Paul's doctrine on the parousia (the second coming) of Jesus, and the study of the interpretation of the parousia by the contemporary theologians, such as Rudolf Bultmann, the representative of the demythologization and the theologians of the liberation, Ignacio Ellacuria and Jon Sobrino. The key elements of the New Testament's doctrine of the parousia are described in Matthew 25,31-46, 1 Cor 15,20-28,1 Thess 4, 13-18 and 2 Thess 2,1-12. According to Paul, « There will be the shout of command, the archangel's voice, the sound of God's trumpet, and the Lord himself will come down from heaven ».The key question is: What do the contemporary men and women think of this doctrine? Is the second coming of Jesus according to Paul's description still believable to contemporary persons or is it rather a mythical element non essential to the Christian faith? Bultmann sees the parousia as a mythical issue. The parousia has not happened until now, and it will never occur. The only element that Bultmann proposes as valid is the kerygma. « The kerygma is the proclamation of the decisive act of God in Christ ». Ellacuria on the contrary, believes that the eschatological element is essential to understand history, which itself is oriented towards the end of time. Sobrino in a similar way, proposes the Kingdom of God as a key element of the eschatology. The theology of liberation presents as well the parousia like a future event, representing the integral implementation of the Kingdom of God, which should be understood as an eschatological perspective going further than the imagery of the parousia.

Le présent mémoire a comme sujet l'analyse et la caractérisation de la pensée de Paul sur la parousie (la deuxième venue du Seigneur) et l'étude de l'interprétation de cette pensée dans la théologie contemporaine,telle que représentée par Rudolf Bultmann, tenant de la démythologisation, et les théologiens de la libération Ignacio Ellacuria et Jon Sobrino. Les éléments clés de la parousie sont décrits principalement en Matthieu 25,31-46, 1 Cor 15,20-28, 1 Thess 4,13-18, 2 Thess 2,1-12. D'après Paul, « Le Seigneur, au signal donné, à la voix de l'archange et au son de la trompette de Dieu, descendra du ciel ». La principale question du mémoire porte sur cette vision paulinienne: Est-ce que la deuxième venue du Seigneur d'après la description paulinienne est encore crédible pour l'homme contemporain ou est-ce qu'il s'agit d'un élément mythologique non essentiel à la foi chrétienne? Bultmann considère que la parousie est un mythe : à ce jour, la parousie ne s'est pas produite, et elle ne se produira jamais. Le kérygme est le seul élément que Bultmann considère comme valide. « The kerygma is the proclamation of the decisive act of God in Christ ». Par contraste, Ellacuria est d'avis que l'élément eschatologique est essentiel pour comprendre l'histoire, car cette dernière est orientèe vers la fin. De manière analogue, Sobrino présente le Royaume de Dieu comme étant un élément clé de l'eschatologie. La théologie de la libération présente également la parousie comme un élément à venir qui représente l'implantation intégrale du Royaume de Dieu et qui devrait se comprendre comme une perspective eschatologique au-delà de l'imagerie de la parousie. / The subject of this thesis is the analysis and the characterization of Paul's doctrine on the parousia (the second coming) of Jesus, and the study of the interpretation of the parousia by the contemporary theologians, such as Rudolf Bultmann, the representative of the demythologization and the theologians of the liberation, Ignacio Ellacuria and Jon Sobrino. The key elements of the New Testament's doctrine of the parousia are described in Matthew 25,31-46, 1 Cor 15,20-28,1 Thess 4, 13-18 and 2 Thess 2,1-12. According to Paul, « There will be the shout of command, the archangel's voice, the sound of God's trumpet, and the Lord himself will come down from heaven ».The key question is: What do the contemporary men and women think of this doctrine? Is the second coming of Jesus according to Paul's description still believable to contemporary persons or is it rather a mythical element non essential to the Christian faith? Bultmann sees the parousia as a mythical issue. The parousia has not happened until now, and it will never occur. The only element that Bultmann proposes as valid is the kerygma. « The kerygma is the proclamation of the decisive act of God in Christ ». Ellacuria on the contrary, believes that the eschatological element is essential to understand history, which itself is oriented towards the end of time. Sobrino in a similar way, proposes the Kingdom of God as a key element of the eschatology. The theology of liberation presents as well the parousia like a future event, representing the integral implementation of the Kingdom of God, which should be understood as an eschatological perspective going further than the imagery of the parousia.