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Evangelicalism in western Canada was fuelled by fundamentalist theology and devotion which evolved in this region during the early twentieth century. Generally, Canadian evangelical theologians have focused on the historical and theological implications of evangelicalism within this area. Due to the nature of evangelical theology, which is governed by reason and the defense of truth and dogma, this Christian movement in the west ignored by default concepts connected to mystical theology. This thesis researches a question which has not had an adequate response within evangelical theological tradition, primarily as a result of its disregard for mystical theology. The issue of concern in this thesis is the nature of the process of sanctification of the soul, and particularly, the purpose of the silence of God during this time. Questions to be addressed are: `what is the nature of spiritual transformation?', `what transpires in the soul of the person?' and `what is the role of the `dark night' and the `silence of God' during this experience?' This research responds with an explanation to the underlying cause for the inability of evangelical spirituality in the Canadian west to respond to this issue. It also provides a plausible resolution to the problem which is embedded in the literature of John of the Cross, a sixteenth century Spanish mystic. / CHR SPIRIT, CHURCHIST, MISS / DTH (CHR SPIRIT)

L’ambition de cette thèse, qui se présente en sept chapitres regroupés en trois parties, est de reprendre l’ensemble du Corpus dionysien pour en définir un principe de cohérence : la théologie négative. Dans le sillage des recherches antérieures, souvent centrées sur une des œuvres qui lui sont attribuées ou sur une thématique particulière, on s’est interrogé sur l’histoire et la complexité de plusieurs concepts centraux de l’œuvre : théologie négative, symbole, hiérarchie. Et, en proposant de considérer la Hiérarchie ecclésiastique comme l’achèvement du Corpus – c’est au bref traité de la Théologie mystique qu’on attribuait volontiers cette place – nous montrons comment l’apophase ou la théologie négative s’enrichit, s’approfondit, d’une dimension liturgique, au-delà de l'affirmation et de la négation. / The purpose of this thesis, consisting of seven chapters grouped under three sections, is to reconsider the whole dionysian Corpus and to define the principle of its consistency, that is negative theology. Following the previous research, often focusing on one of the treatises or a main theme, we start with the history and the complexity of several key concepts within the Corpus: negative theology, symbol, hierarchy. We suggest that Ecclesiastical Hierarchy should be considered as the final step of Dionysius’ theology (rather than Mystical Theology as usually), and that leads us to study how the apophasis or the negative theology deepens into a liturgical dimension, beyond affirmation and negation.

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Calâleddin Mohammad Balxi, ou Roumi, est un poète mystique persan du XIIIe siècle, parmi les plus connus en Occident et surtout l’un des plus traduits de la littérature persane, notamment en anglais. Ce fait est dû aussi bien à l’immensité de son œuvre poétique consistant en un ouvrage mystico-didactique, Masnavi e ma’navi et un recueil mystico-lyrique de qazals et de quatrains, intitulé Divân e Şams e Tabrizi, qu’à un significatif engouement relativement récent en Amérique anglophone pour ses poèmes, de caractère spirituel. Les textes de Roumi apparaissent, de manière sporadique, en allemand, anglais et français, dès le début du XIXe siècle jusqu’à ce que Masnavi soit intégralement traduit en anglais au début du XXe siècle. Des vagues de réception ont désormais vu le jour dans le monde anglophone grâce aux nombreuses retraductions et adaptations. La réception du poète a été plus mince dans le monde francophone, où la grande partie des traductions ne datent que de la seconde moitié du XXe siècle sans susciter le même enthousiasme. Si les traductions ne font pas défaut dans ces deux langues, les spécifiés de la poésie persane ainsi que de la pensée mystique rendent particulièrement difficile l’opération du transfert du discours poétique de Roumi en anglais et en français. On étudie ici, d’abord, les obstacles principaux auxquels doivent faire face les traducteurs sur les plans linguistique, sémiotique, stylistique, poétique, et herméneutique. Cet exposé cherche, ensuite, à montrer les modalités du transfert de l’œuvre chez les traducteurs anglophones et francophones de diverses époques en évaluant les traductions dans le cadre de la théorie éthique (bermanienne) de la traduction. S’inspirant des théories sociolinguistiques de la traduction et s’appuyant sur un corpus bilingue diversifié, cette thèse tente enfin d’expliquer les différences de degré et de nature de la réception par les deux sphères culturelles cibles. / Calâleddin Mohammad Balxi or Rumi, a Persian mystical poet of the 13th century, is amongst the best known in the West and one of the most translated authors of Persian literature, especially in English. This is due to the abundance of his poetic works which consist of mystical and didactic Masnavi e ma’navi and a collection of lyrical qazals and quatrains, Divân e Şams e Tabrizi. He is also known and translated because of the relatively recent strong appeal of his poems, with their spiritual undertone, to the North American audience. Rumi’s poems appeared sporadically in German, English and French since the beginning of the 19th century until the full English translation of Masnavi in the early 20th century. Ever since, the English-speaking world has had waves of reception thanks to numerous retranslations and adaptations. In the French-speaking world, however, the reception of Rumi has been far less important: the majority of the translations were introduced in the second half of the 20th century and failed to find an equally enthusiastic audience. Despite numerous translations in both languages, transferring the poetic discourse of Rumi to French and English is a particularly complicated task, considering the specificities of Persian poetry and the mystical quality of his thought. In this study, we will first look into the principal obstacles that translators must surmount and we will work from linguistic, semiotic, stylistic, poetic, and hermeneutic perspectives. We will subsequently show how this transferring process has been carried out by French and English-speaking translators of various periods by applying the principles of Berman’s theory of translation ethics to their works. Working from a diverse bilingual corpus and using the sociolinguistic theories of translation, the present thesis intends to explain the differences in the level and nature of this reception in the two target cultural spheres.

This project sets forth a Mexican American cultural studies treatment of a US Southwestern legend known as the Lady in Blue (La monja azul). The legend is derived from17th-century religious memoriales (accounts) that narrate the miraculous apparition of a living cloistered Spanish nun, Sor María de Agreda, to the Jumano tribe of western New Mexico between the years 1620-1630. However, the Lady in Blue's conversion of the Jumanos was only the first of many recurring appearances she would make in the Americas and Europe over the next three hundred and seventy years. In the American Southwest, northern Mexico and Spain, stories about the apparating nun resurface and are reshaped in response to the demands of their contexts. Her narrative is transatlantic both in terms of what it recounts, and in terms of where it is recounted. She is not only represented on both sides of the ocean, but her portrayal almost always has to do with her being on both side of the ocean. The Lady in Blue narrative brings together dialogues on conquest, both secular and religious, dialogues on the significance of the female body and the feminine written word, and dialogues on the negotiation of space, proximity and identity. Extant research on Lady in Blue focuses on the components of her story as discrete entities, inadvertently divorcing related histories and legends from one another. 20th-century historians have read the account as a medieval holdover in Franciscan mission writing; folklorists as isolated Indo-Hispano accounts; and literary critics as individual anecdotes in twentieth-century literature. In contrast, this dissertation focuses on is the continuity of the narrative-- the way a series of historical figures and documents capture the Lady in Blue as she moves from New Mexico, to Spain, and back to the Franciscan missions of the Southwest, where she is viewed as a proto- or co-missionary. From the missions, the traditions, legends, and folklore about her grew and were contended, resulting in the contemporary dramatic works, novels, short stories and poems about the Lady in Blue. / text

十六世紀西班牙神秘主義學家德蘭阿烏馬達‧賽伯達（Teresa de Ahumada y Cepeda）於1622年被封為聖女大德蘭（St. Teresa of Ávila）或稱耶穌的聖大德蘭（Saint Teresa of Jesus）。一生以事奉天主為畢生奮鬥目標，她從靜觀祈禱裡領晤天主的恩寵，是一位神秘體驗的神秘主義者。大德蘭用33年的時間專注於內心默想祈禱和與天主在靈性上的結合，進而改革加爾默羅會，開創了一個嶄新的、更默觀的生活方式，而遍佈天主教世界。《七寶樓台》是大德蘭在天主的臨在經驗下完成的著作，其著作沒有深奧抽象的思辨理論，而主要是對神祕體驗現象的直觀性與隱喻性描述。基於這種神祕體驗與靈性生活的倡導，大德蘭也因此常被視為基督宗教神秘主義者的代表人物之一。 本論文主要透過對於大德蘭的基督宗教神祕主義思想背景，以及《七寶樓台》解讀的理論基礎，基督宗教的靈修理論以及宗教詮釋的相關理論。對靈魂提升的過程和神學的語言進行深入的省思，探討德蘭思想的底層。這個討論工作，所運用的方法主要是根據呂格爾等詮釋學家對文本世界的詮釋理論，以發掘文本的深層涵義。本論文的主要目的，企圖導引出宗教神學世界長期以來的信仰、語言和理性的討論，並藉由當代幾位具有代表性的神學與宗教學家的學說，闡明大德蘭的思想風貌，以及神秘體驗的精神本質。並且將大德蘭開創的思想潮流與宗教現象，帶進我們現代文化視野的詮釋空間之中，呈顯此一經典文本《七寶樓台》的重要價值與跨時代性。 關鍵詞：大德蘭、七寶樓台、神祕主義、神祕體驗、靈修、宗教現象、詮釋學、呂格爾 / Sixteen century Spanish mystic- Teresa de Ahumada y Cepeda was canonized St. Teresa of Jesus by Gregory XV in 1622. She prayed for God in all her life and received His grace by contemplative prayer. She is also a practical mysticism. St. Teresa spent 33 years to pray for God, and concentrated on meditation piety to be with Him in spirit. By reforming Carmelo, the new meditative way of profound lives which created by her, gradually spread around the entire Catholic world. She wrote, Interior Castle, when God came to her in pray. The book is full of metaphor in book without any abstractive theories. Teresa became one of the representatives in Spanish mysticism due to her concentration on inner life and mystical experience. I will investigate the Christian Mysticism background of Teresa, the interpretation of Interior Castle, meditation piety of Christian, and related theories of religion hermeneutics such as Paul Ricoeur’s. By reflecting on the explanation of soul ascent and theological language, the thought of Teresa would be exposed. My purpose here is to introduce some significant arguments about faith, language and reason of Christianity by several theorists. I should focus on essentials of Teresa’s thought and mystical experience, the trend of spiritual movement and religion phenomenon initiated by Teresa. From a modern cultural perspective, the value and meaning of Interior Castle, should be reveal by this work. Key words: St. Teresa, Interior Castle, mysticism, mystical experience, meditation

Evangelicalism in western Canada was fuelled by fundamentalist theology and devotion which evolved in this region during the early twentieth century. Generally, Canadian evangelical theologians have focused on the historical and theological implications of evangelicalism within this area. Due to the nature of evangelical theology, which is governed by reason and the defense of truth and dogma, this Christian movement in the west ignored by default concepts connected to mystical theology. This thesis researches a question which has not had an adequate response within evangelical theological tradition, primarily as a result of its disregard for mystical theology. The issue of concern in this thesis is the nature of the process of sanctification of the soul, and particularly, the purpose of the silence of God during this time. Questions to be addressed are: `what is the nature of spiritual transformation?', `what transpires in the soul of the person?' and `what is the role of the `dark night' and the `silence of God' during this experience?' This research responds with an explanation to the underlying cause for the inability of evangelical spirituality in the Canadian west to respond to this issue. It also provides a plausible resolution to the problem which is embedded in the literature of John of the Cross, a sixteenth century Spanish mystic. / CHR SPIRIT, CHURCHIST, MISS / DTH (CHR SPIRIT)

Egaré dans l’histoire, dans un devenir horizontal qui le condamne à s’autodétruire pour s’affirmer, l’homme de Cioran s’ouvre par moments à un devenir vertical, soit en s’élevant à travers l’extase qui le transfigure, soit en tombant à travers l’ennui qui le défigure. En envisageant la pensée de Cioran comme une « course thérapeutique en sens cosmique » ou comme une errance infinie issue d’une « théologie sentimentale où l’absolu se construit avec les éléments du désir », cette thèse, consacrée à la fois à l’œuvre française et à l’œuvre roumaine, s’attache à l’évolution de l’auteur de l’une à l’autre tout en dénonçant le mythe de la césure entre les deux. En posant le nihilisme à la fois comme un poison et comme un remède, comme l’horizon d’une fin ou d’un nouveau commencement, l’étude se propose d’analyser les processus et les expériences à travers lesquels le nihilisme est vaincu par lui-même. Le diagnostic du « héros de la rétractation » est interprété à partir de ses tentations et de ses inconséquences ; son exploration des impasses, son évasion dans le virtuel, ses hésitations entre une carrière métaphysique et un rôle historique, sa lutte avec le temps et ses expériences extatiques, sont analysées à partir d’une double tentation d’un même passage : « du néant vers le monde » et « du monde vers le néant ». / Going astray in History, in a horizontal becoming which condemns him to self-destruct to assert himself, Cioran’s man opens at times to a vertical becoming either in rising through the ecstasy that transfigures, either by falling through boredom which disfigures. Considering Cioran’s thought as a « therapeutic run in a cosmic sense » or as an endless wandering stemming from « a sentimental theology, in which the Absolute is built with the elements of desire », this study, devoted both to the French and Romanian works, focuses on the evolution of the author from one to the other by denouncing the myth of the caesura between the two works. Assuming both nihilism as a poison and as a remedy, as the horizon of an end or of a new beginning, the study aims to analyse the processes and experiences through which nihilism is defeated by itself. The diagnosis of the « hero of the withdrawal » is interpreted from his temptations and his inconsistencies ; his exploration of the impasses, his escape into the virtual, his hesitation between a metaphysical career and a historic role, his struggle with time and ecstatic experiences, are analyzed from a double temptation of a same passage : « from nothingness to the world » and « from the world towards nothingness ».

Le sujet de cette thèse est la conception du divin et de l’être humain parfait (insân kâmil) et du voyage spirituel dans la doctrine d’Ibn ‘Arabi à travers une présentation et une analyse de ses œuvres et études en anglais et en français. Cela implique une analyse profonde des sujets qui sont fondamentaux tout en étant dispersés dans l’œuvre du maître. Cette étude interprétative se concentre sur l’analyse et la discussion de ce que les traductions et les études offrent au chercheur occidental. La première partie présente la conception du divin chez Ibn ‘Arabi, ce qui inclut la présentation de la doctrine des différentes dimensions de la réalité divine. Le mouvement de l’unicité à travers les noms divins à la création du cosmos et de l’être humain est présenté et analysé. La deuxième partie analyse la totalité de la réalité de l’autre angle, celui de la perspective de l’être humain dans la doctrine d’Ibn ‘Arabi. Les caractéristiques de l’amour et de la lumière, que les humains et Dieu partagent, sont éclaircies. Le développement spirituel du serviteur qui cherche la proximité de Dieu et les différences entre les saints et les prophètes sont décrites dans la deuxième partie. La troisième partie précise le lien entre les deux parties précédentes. La question de l’identité du voyageur, sa motivation et sa destination sont examinées dans la perspective de l’ascension et de la redescente. Le chapitre conclusif rassemble les conceptions clés du sujet et introduit la conception de la transcendance inclusive dans l’œuvre d’Ibn ‘Arabi. / This thesis explores the concepts of the divine, the perfect human being (insan kamil) and the spiritual journey in the doctrine of Ibn ' Arabi through a presentation and analysis of his works and studies in English and French. This involves a thorough analysis of the topics that are fundamental and yet dispersed in the work of the sheikh. This interpretative study focuses on the analysis and discussion of what the translations and studies provide the Western researcher. The first part presents the concept of the divine in Ibn 'Arabi, which includes the presentation of the doctrine of the different dimensions of the divine reality. The movement of unity through the divine names in the creation of the cosmos and of human beings is presented and analysed.The second part analyses the totality of reality from another angle, that of the perspective of the human being in the doctrine of Ibn 'Arabi. The characteristics of love and light that God and humans share are elucidated. The spiritual development of the servant who seeks proximity to God and the differences between the saints and the prophets are also described. The third part of the thesis establishes the connection between the previous two parts. The question of the identity of the traveller, their motivation and final destination are discussed from the perspective of the ascent and subsequent descent. The concluding chapter brings together the key concepts of the study and introduces the concept of ‘inclusive transcendence’ in the work of Ibn 'Arabi.