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L’objet de cette thèse est d’étudier les relations entre Louis le Germanique et les aristocrates laïques, aussi bien ceux qui appartenaient à son propre royaume (de Bavière puis de Francie orientale), que ceux qui appartenaient aux autres royaumes issus du traité de Verdun (843). L’intérêt de cette recherche, qui s’inscrit dans le cadre d’un très récent renouveau d’intérêt pour le règne de Louis, est d’apporter un nouvel éclairage sur l’évolution politique de l’Empire carolingien central à tardif, en étudiant sa facette « orientale », souvent négligée par rapport à sa contrepartie « occidentale ». Dans un contexte caractérisé par les rivalités et les conflits, il est évidemment vital pour le roi de s’assurer l’appui des grands et de les intégrer à son entourage. La première partie de ce travail a donc été consacrée à l’entourage du roi et à son évolution. Cet entourage a plus précisément été défini sur base du De Ordine Palatii d’Hincmar de Reims : il inclut d’abord les membres du Palais au sens étroit du terme (famille et détenteurs d’offices palatins – laïques en l’occurence -) ; ensuite l’ensemble des « grands » laïques du royaume, qui, sans détenir d’office au Palais, entretiennent une relation privilégiée avec le roi, soit qu’ils détiennent de lui un honor (les comtes), soit qu’ils appartiennent à ses vassaux ou à ses fideles. Au sein de cet ensemble de personnes, tous ne bénéficient cependant pas de la même « Königsnähe » ; par conséquent, en tenant compte de la nature des sources issues de Francie orientale (essentiellement les actes privés des abbayes et évêchés du royaume), il s’est avéré nécessaire de nuancer ce tableau en recherchant les personnalités qui font réellement preuve de la plus grande proximité avec le roi, sans être nécessairement pour autant les mieux documentés au niveau des sources. De tous les membres (laïques) de cet entourage, les comtes sont apparus comme les plus importants, en raison de leur fonction même ; pour cette raison (et afin de rendre la consultation plus aisée et plus pratique pour qui s’intéresse aux comtes), une prosopographie a été constituée, incluant les comtes actifs en Bavière (826-887), Alémannie, Francie, Saxe, Thuringe (833-887) et Lotharingie orientale (870-887). Si cette approche, essentiellement prosopographique, est intéressante en soi, elle ne permet néanmoins pas, en tant que telle, d’apprécier la teneur des relations entre roi et grands, ni de replacer celle-ci dans le cadre plus global de l’Empire carolingien. Pour ce faire, il est nécessaire d’y ajouter l’étude de certains éléments significatifs, qui permettent de dégager plus aisément continuités, ruptures et spécificités. A l’étude de l’évolution du fisc (et des spécificités des donations royales), s’est jointe celle des éléments représentatifs du pouvoir des aristocrates : possession de monastères privés, disposition de fortifications, transmission des offices comtaux. L’articulation de ces éléments avec le pouvoir royal révèle des spécificités très intéressantes, notamment au niveau du contrôle du roi sur les donations et honores accordés aux grands, le maintien de la révocabilité de ceux-ci étant visiblement souhaité ; s’il n’est pas toujours possible d’évaluer le rôle de la volonté royale dans cette évolution, il n’en va pas de même quand on étudie les divers actes d’infidélité, réels ou supposés, portés contre le roi. Les réactions royales, en la matière, semblent bien le signe d’une politique distincte et cohérente. En conclusion, cette analyse se joint à l’approche prosopographique pour présenter une manière spécifique de concevoir, et d’aborder sur le plan pratique, les relations entre roi et grands. Sous certains aspects, ce règne se distingue nettement de celui de ses contemporains, et éclaire donc une autre facette de l’évolution de l’Empire carolingien postérieure au traité de Verdun, globalement (et provisoirement) plus maîtrisée qu’ailleurs ; celle-ci ne peut être ignorée et doit contribuer à nuancer l’image de l’évolution du pouvoir royal au IXème s.

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The book of Ezekiel, like much of the Hebrew Bible, depicts Yahweh as a king. However, Ezekiel’s presentation of Yahweh’s kingship has been largely ignored by modern scholarship, and, when it has been addressed, has been categorized as a grand metaphor for Yahweh’s divine superiority. In contrast, this study argues that Yahweh’s kingship is a genuine political force, not merely a cipher for the exalted status of Israel’s deity. To answer the objection that ‘Yahweh is king’ is a metaphor, Chapter 2 shows that the approach to metaphors so commonly applied in Biblical Studies is deficient. A new approach is thus warranted and provided, enabling utterances such as ‘Yahweh is king’ to function within a spectrum literality. To show that Ezekiel’s presentation of Yahweh’s kingship merits consideration as a literal claim, Chapters 3-7 offer a close reading of the five texts that overtly hail Yahweh as king: Ezekiel 1-5, 8-11, 20, 34, 40-48. The political ramifications of Yahweh’s kingship are shown to be of such importance that Yahweh’s kingship is best understood as a claim for Yahweh himself to govern his people as a political, not merely religious, king. Chapter 8 briskly traces several key themes throughout the book confirming that Ezekiel presents Yahweh’s kingship in order to establish divine rule over all human affairs. And Chapter 9, as a conclusion, ties together the previous chapters while also demonstrating the value of the thesis both for scholarship on the book of Ezekiel and for the broader question of the kingship of God.

When investigating the connection between Shakespeare and the Reformation, many critics are concerned about the playwright¡¦s religious stance. They rummage throughout his plays for traces that can manifest his religious inclination; however, they often fall easy preys of the theory of dichotomy. Among a great multitude of Shakespearean studies, many are devoted to the iconographical approach, but relatively few attempt to illustrate Shakespeare¡¦s iconoclasm, particularly concerning the representation of kingship in history plays. In view of the two relatively unexplored fields, this dissertation purports to scrutinize how the egalitarian spirit of Protestantism, rather than Protestant theology, contributes to the new perception and iconoclastic representation of kingship in Shakespeare¡¦s history plays. Based on a historical development of the idea of kingship, , this present study will elaborate from a dramatic perspective how Shakespeare manages to subvert the royal icons and spectacle that the ruling class used to rely on heavily. To assist readers with a comprehensive sense of the genre, I propose that the history play is a genre first initiated as part of the propagandistic program of the Henrician Reformation, whose impetus later changes into a driving force that facilities iconoclastic perception of the kingly image. Developed along with the public theater, the representation of kingship in Shakespeare¡¦s history plays takes a secular turn, so the long sanctified image of monarch in royal iconography is challenged. However, the transformation does not take place simply out of political pressure, but dramatic concerns. A new system of imagery, developed on the theoretical basis of the king¡¦s body natural, enriches the poetic language of political drama. Probing into the nature of kingship and the political issues of the Tudor reign, Shakespeare¡¦s re-envision of the Tudor Monarchy is stripped off the allegorical signification of pageantry and then riddled with the medieval view of mutability. This present study will manifest how Shakespeare¡¦s history plays reexamine the idealized royal image and take an aesthetic turn in representing historical events¡Xfeaturing psychological complexity and rich verbal strategies. Further investigation is done to shed light on Shakespeare¡¦s iconoclastic view of kingship to reveal the ways in which the dramatist redefines and demystifies monarchy.

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No description available.

No description available.

The Book of Revelation is the climax of all themes that are in the entire Scriptures. It is the fulfillment and zenith of all prophecies. The Apocalypse of John is perceived, especially among the African Christians, as a veiled text, irrelevant for our times, riddled with obscure, indecipherable symbols, mysterious visions and prophetic language. The Book of Revelation is often used sparingly and selectively to enrich worship and sermon material. The primary purpose of this work is to stimulate fresh interest among those traditional Africans who view the Book of Revelation as a thick bush and a terrain for New Testament scholars and their students. This research also intends inviting Africans to view the songs found in the Book of Revelation as the vehicle to reveal the Kingship of God as a theological motif in the same hymns or songs. This study will follow a pyramid format – wherein the general concept of the “Kingship of God” will be traced within the entire Scriptures (both Old and New Testaments), and then zoom in on the “Kingship of God” in the Book of Revelation, with special emphasis on the hymns found in the Book of Revelation. The Kingship of God will emerge as a thread that spirals throughout the entire Scriptures, and specifically as an organizing principle, and the theology of the Book of Revelation as depicted in the hymns of the same book. This work has critically evaluated the primary and popular approaches to interpreting the Book of Revelation, and opted for the historical approach because of its sensitivity to the immediate audience, and for being germane to different and difficult situations affecting Christians, but similar to those of the primary, intended audience. The historical approach rests on and depends on its tool – the “year-day principle” for the purpose of locating the prophetic time frames within the Christian history. The Old Testament writings do not use the phrase “Kingship of God,” or “Kingdom of God,” or “Kingdom of heaven.” While all those phrases carry the same meaning, they are not used nor appear in the Old Testament text, but the concept of the “Kingship of God” permeates the entire Old Testament writings. In the Book of Genesis, God creates a dominion or a kingdom, and then populates it with His created creatures. The Book of Genesis reveals that God shared His dominion with humankind or first couple – Adam and Eve. The great controversy between the forces of evil and good, hinged on the concept of “kingship.” The fundamental question was: “Who, between God and Satan, should receive homage, and rule the entire universe?” The aim of Satan’s rebellion against God was to usurp God’s Kingship, and dethrone Him – and then occupy a seat higher than to God’s throne. Isaiah, referring to Satan, prophetically wrote, “How you are fallen from heaven, O Day Star, son of Dawn! How you are cut down to the ground, you who laid the nations low! You said in your heart, ‘I will ascend to heaven; above the stars of God I will set my throne on high; I will sit on the mount of assembly in the far north; I will ascend above the heights of the clouds, I will make myself like the Most High.’ But you are brought down to Sheol, to the depths of the Pit,” (Isa. 14: 12-15). God demonstrated His Kingship within the first five Books of the Old Testament in that He miraculously liberated His chosen nation (the Israelites) from the kingdom of Pharaoh, and then settled them in Canaan under His theocracy. The Coronation Psalms allude to the Kingship of God and that of Jesus Christ. The Book of Daniel discusses the Kingship of God within the framework of Babylonian captivity wherein God’s subjects were subjected to or under the kingship of Nebuchadnezzar. The Kingship of God surfaced and demonstrated in the Book of Daniel in that God revealed the future-demise of the earthly kingships and kingdoms, and ultimately climaxing in the establishment of the universal, eternal “Kingdom of God.” In the Apocalypse of Daniel God proved that He is still seated on His throne when He appointed and deposed the earthly kings and rulers and their regimes. The concept of the “Kingship of God” permeated the Old Testament historical and prophetic writings. The “Kingdom of God” or “Kingdom of heaven” was the content, ethos, and power of the proclamation and mission of the Jesus Christ, together with His New Testament Church. The New Testament text referred to the “Kingdom of God” or “Kingship of God” as an event that has already and is invisibly operating in the world, in that the miracles freed the captives from the kingdom of Satan. The ethics of the “Kingdom of God” regulated, and is still regulating the lives of the saints. The “Kingdom of God” or “Kingship of God” is also understood as an eschatological reality wherein the inhabitants of earth will finally acknowledge the “Kingship of God,” un-controverted and un-contested at Parousia. The “Kingship of God” is expressed through the preaching of the New Testament, Primitive Church with the sole aim of bringing everyone under the “Kingdom of God.” Although the New Testament Church shifted its emphasis from the “Kingdom of God” to Jesus Christ’s event at the Cross as an interpretation of the mission and message of the Old Testament ceremonial systems, and also perceived Jesus Christ as the very agent of our salvation because of His death and resurrection, but the concept of the “Kingdom of God” permeated their preaching and regulated their daily lives. The ethics of the “Kingdom of God” formed the basis and ethos of the Epistles of Paul, Peter, John and Jude – and it was connected to and was informed by the expectation of the Parousia. The “Kingship of God” in the Book of Revelation is established through the instrumentality of the life, death, resurrection, and Parousia of Jesus Christ. The witness of the saints through their word and life, the guidance and invitation of the Holy Spirit, serve as another indirect means of establishing God’s Kingship on earth. The teachings of the “two witnesses” – defined and interpreted as the Old and New Testaments, constitute a text that contributed to, defined, explained and pointed to the means and modes of establishing God’s Kingship. The hymns of Rev. 4 elevate the “Kingship of God” in that they point to the truth that God should receive homage because He is Holy – we worship Him for Who He is. He is the King who not only rule, but also created His own domain or dominion from nothing. The history of this world unfolds theothronicly. The existence of God, as a Creator, challenges the theories of atheism, pantheism, deism, and humanism - theories that explain the issues of origin outside and independent of God. He (God) spoke, and creation came into existence. The 24 elders represent the terrestrial redeemed, resurrected saints of Matt. 27: 51-53. It is unlikely that those resurrected saints of Matt. 27: 51-53 went back to their tombs, but ascended with Him to heaven to constitute the first fruits of salvation. The possible explanation and background of the 24 elders is Matt. 27: 51-53. The 4 living creatures play a role of an imbongi (in Xhosa and Zulu languages) or seroki (in Sesotho). The izimbongi or diroki (or 4 living creatures) set a pace for worship in the Book of Revelation. God on His throne is the context and centre of worship in the Book of Revelation. The songs Rev. 5 not only ease the tension in the throne room, but also concentrate their limelight on Jesus Christ as an agent of our salvation, Who established God’s Kingship through His Blood. Jesus Christ becomes worthy of receiving worship because of His death; this becomes the very reason for the newness of the song. He shares in the Godhead and receives worship not only because of His death, but also because of His pre-existence and His life that is un-derived and un-borrowed. The songs of Rev. 7 and 14 reveal the Kingship of God in that He rewards His saints through meting judgment on their oppressors. The concepts of the Old Testament “first fruits” and “tithes” are instrumental in unlocking the identity of the 144, 000, together with their relationship with “a great multitude.” The liberative plagues in Exodus and also in Revelation point to the Kingship of God in establishing both His heavenly and earthly Kingdoms for His followers. Judgment and salvation are twin sisters. Whenever God judges His enemies, He also saves His faithful followers. The songs of Rev. 11 and 12 demonstrate God’s Kingship in that God reigns forever in Rev. 11, and that His Kingship has been acknowledged and accepted in heaven, Rev. 12, but remains invisible and contested on earth. The establishment and restoration of God’s Kingship in heaven guaranteed the establishment of God’s Kingship on earth at Parousia. The songs of Rev. 15, 16, 18, and 19 point to the Kingship of God in that God righteously and fairly judges His and saints’ enemies. The judgment of God’s enemies paves way for the salvation of God’s children. The themes of judgment and creation interact and interlink in the Book of Revelation. In His patience, God warns His children to make a decisive stance against His enemies before He executes judgment. The songs of Rev. 19 acquit God in the way He handled and dealt with Satan’s rebellion. The 24 elders, the 4 living creatures, the heavenly hosts, the figurative souls under the altar, and the entire creation all sing Hallelujah and declare “Amen” to God’s judgment on His enemies. They finally understand that God is love and just even in His dealings with His enemies. The Marriage Supper of the Lamb has a parallel within many African traditions relating to marriage. Jesus Christ, the Bridegroom paid His dowry or lobolo (in Xhosa and Zulu languages), bohadi (in Sesotho, Setswana and Sepedi). The white flag flies higher as an announcement and invitation to everyone to attend the marriage feast. The Terrestrial family flies its white flag through their witness of the word and their lives as a way of inviting others to accept the Lamb on His altar before they could welcome Him as their King on the throne. The Celestial family has started singing songs of victory while the Terrestrial family anticipates the Marriage Supper of the Lamb. The death and Blood of Jesus Christ on the Cross brought together the Celestial and Terrestrial families. Jesus Christ hanged between heaven and earth – meeting the requirements of the broken law and saving and reconciling humankind back to God. The nature of singing and songs of Revelation not only provide context, content and meaning for the African liturgy, but they also serve as a carrier of a rich theology of God’s Kingship. The Marriage Supper of the Lord, premised on the Hebrew traditions of contracting marriage, provides a home for Africans in the Book of Revelation. Therefore, the text of Revelation is relevant today as it was then. In deed, the entire universe will join and sing and say, “… Hallelujah! For the Lord our God the Almighty reigns.” (Rev. 19: 6b). / Prof. Jan Du Rand