De nombreuses populations voient leurs conditions de vie modifiées par les changements globaux. Au-delà de leurs conséquences écologiques, les changements globaux peuvent également modifier les régimes de sélection des populations. Le déclin récent des pollinisateurs pourrait altérer fortement le succès reproducteur de nombreuses populations de plantes à fleurs. Cependant, ses conséquences évolutives n'ont pas été étudiées jusqu'ici. Cette thèse traite de la possibilité d'adaptation des stratégies de reproduction des plantes face aux changements globaux et plus spécifiquement face au déclin des pollinisateurs. Cette question a été abordée en deux temps. Premièrement, l'analyse de l'abondante littérature théorique et empirique sur les systèmes de reproduction des plantes et dans un moindre mesure la construction d'un modèle d'évolution des traits floraux d'attraction ont permis de clarifier des scénarios d'évolution à court terme. Deuxièmement, une approche empirique originale a été menée, consistant à comparer directement les traits de populations ancestrales et descendantes de trois espèces annuelles, à partir de la culture en jardin commun de graines anciennes et récentes en provenance de régions où des indices de déclin des pollinisateurs existent. Cette approche permet de mettre clairement en évidence l'évolution génétique. Les données existantes indiquent que le déclin des pollinisateurs peut accentuer la limitation pollinique et par conséquent augmenter la sélection sur les traits floraux. Par ailleurs, la variation génétique substantielle dans les populations suggère que l'évolution rapide des populations de plantes est possible. L'analyse de la littérature et notre étude théorique suggèrent que l'accroissement de la capacité d'autofécondation autonome ou l'accroissement de l'attraction des pollinisateurs sont deux scénarios d'évolution possibles. Deux types de réponses évolutives ressortent de nos travaux expérimentaux. D'abord, une avancée du calendrier de floraison a été retrouvée chez les trois espèces étudiées. Ce résultat souligne le rôle de l'évolution génétique, et pas seulement de la plasticité phénotypique, dans les avancées de phénologies de printemps que l'on retrouve chez de très nombreux organismes. Ensuite, contrairement aux traits de phénologie, les traits floraux ont évolué dans des directions opposées selon les espèces. Ainsi, des traits floraux a priori plus attractifs ont évolué chez une des espèces tandis que pour une autre, des traits floraux a priori moins attractifs ont évolué, mais s'accompagnent d'une meilleure capacité d'autofécondation autonome. Cette étude confirme que les traits de reproduction des plantes peuvent évoluer en quelques décennies seulement. La possibilité du sauvetage évolutif des populations, par l'évolution rapide des traits et des stratégies de reproduction des plantes, est une perspective de recherche qui découle de ces résultats. / Global change alters life conditions of numerous populations. Beyond ecological consequences, global change can also modify selection regimes in populations. While the recent pollinator decline may specifically affect the reproductive success of flowering plants, its evolutionary consequences have not been studied yet. This thesis deals with the possibility of adaptation of plant reproductive strategies under global change and more specifically under pollinator decline. This question was addressed in two steps. First, the analysis of the extensive literature on plant mating systems, and, to a lesser extent, the construction of a model for the evolution of attractive floral traits, allowed us to clarify evolutionary scenarios at short-time scales. Second, we conducted an original empirical approach, consisting in the direct comparison of ancestral and descendant populations by re-growing old and recent seeds under identical conditions. This approach allowed us to test whether genetic evolution of reproductive traits occurred in the context of pollinator decline for three annual plant species. Data from the literature indicates that pollinator decline likely increases pollen limitation and thus selection on floral traits. Moreover, the substantial genetic variation within populations suggests that rapid evolution is possible. Increased autonomous selfing or increased pollinator attraction are two possible routes of plant adaptation to pollinator decline emerging from the analysis of the literature and from our theoretical study. Our empirical work brings out two types of evolutionary trends. Firstly, earlier flowering phenology was found in all three studied species. This result shows that genetic evolution, not only phenotypic plasticity; certainly contribute to the spring phenological advancements reported for numerous species. Secondly, unlike phenological traits, floral traits evolved in opposite directions depending on the species. Showy floral traits evolved in a species while joint evolution of autonomous selfing with a reduction of floral attractiveness seemed to evolve in another species. This study shows that plant reproductive traits can evolve in a few decades. Whether or not rapid evolution of plant reproductive traits can act as an evolutionary rescue for threatened populations is a research question that arises from these results.

Thesis (D. Min.)--King's Seminary (Van Nuys, Calif.), 2003. / Includes bibliographical references and vita.

Thesis advisor: Corey Creekmur, Kim Marra. Includes bibliographic references (p. 330-356).

This dissertation argues for the hope that is found in G. C. Berkouwer’s doctrines of providence and bodily resurrection in relation to the terrorist attack on September 11, 2001, and the rising pervasiveness of the doctrine of hyperpreterism among American Reformed circles. In Part I of the dissertation, Berkouwer’s doctrine of providence is explained and then evaluated and applied. By way of explanation and exposition, Berkouwer’s knowledge of providence is examined, along with his theology of providence in sustenance and government, in relation to miracles, and the dilemma of the existence of God and evil. Following that is an evaluation and application of the doctrine to the 9/11 terrorist attack on America. In Part II, a theological/doctrinal study is undertaken concerning the doctrine of resurrection. Hyper-preterism is examined, along with its leading proponents, and placed into interaction with Berkouwer’s views of the doctrine of the physical resurrection of the body at the eschaton. / Theology / M.Th. (Philosophy & Systematic Theology)

This study examines the eschatology of issues related to African folk religion. It argues about the eschatological understanding of time with regard to the afterlife, ancestors and the afterlife, Christ the eschaton and the incarnation of Christ as redeeming of the ancestors. Such a model of local theology can result from a comprehensive reflection based on the Scriptures. As such, this study suggests some principles and praxis that appropriately address mission in the African context. This study also intends to challenge the church in Africa in particular, and cross-cultural workers in general, to redefine their missions and themselves in the face of theological issues, as well as social problems, which occur at all levels of African society. / Christian Spirituality, Church History and Missiology / Thesis (D. Th. (Missiology))

Christian Spirituality, Church History and Missiology

C’est un fait, les théologiens français font le plus souvent abstraction dans leurs travaux, des oeuvres littéraires. La situation est particulièrement préoccupante pour les écrivains contemporains agnostiques, témoins de notre temps, qui interrogent radicalement, au nom de la complexité, nos catégories habituelles d’analyse. Les romans de Claude Simon se prêtent-ils à une réception théologique ? On pourrait a priori en douter, mais doit-on s’interdire d’interroger une oeuvre novatrice, distinguée par un prix Nobel pour sa force d’interpellation ? Nous assumons ce risque, conscient des difficultés théologiques qu’il faudra expliciter. Dans une première partie (« parcours exploratoires ») l’introduction à la lecture passe par un inventaire du contexte culturel et des expériences artistiques vécues par l’écrivain. Nous engageons cette recherche à partir de trois romans qui peuvent jalonner son parcours évolutif : Le palace (1962), pour la « période baroque », Les corps conducteurs (1971), pour la période dite « formaliste », Le jardin des plantes (1997), pour la période « post-moderne ». La deuxième partie (« vers une ouverture éthique et théologique ») construit progressivement la lecture d’un roman métisse à l’imaginaire grotesque qui comporte une dimension satirique, sensible, mystique sans mystère. La troisième partie (« du non sens proclamé du monde à l’insensé de Dieu ») s’intéresse aux articulations et limites du grotesque dans le « théodrame » du Crucifié-Ressuscité, face aux interrogations sans réponse des victimes de l’histoire et à l’angoissante question de la « déréliction » de l’homme. / Claude Simon in theology ? It is a fact. French theologians, more often than not, do not take literary works into account in their own studies. This is especially worrying for contemporary, agnostic and innovatory writers, critical observers of the age in which we live, vho, in the name of complexity, radically call into question our usual categories of analysis. Do Claude Simon’s novels lend themselves to consideration in a theological context ? A priori it is doubtful, but should such an innovatory work, rewarded by a Nobel prize for its strength of interrogation, NOT be subject to close scrutiny ? We accept this risk, being at the same time conscious of the theological difficulties which need to be clarified. In a first part (« the exploratory route ») the reader is introduced to the suject via an inventory of the cultural context and of the artistic experiences lived through by the writer. We embark on this research with three novels which can be considered to mark out his evolutionary journey : Le palace (1962), covering his « baroque period », Les corps conducteurs (1971) for his so-called « formalist period », Le jardin des Plantes for his « postmodern « period. The second part (« towards an ethical and theological development » ) progressively moves the reader towards a hybrid / mongrel novel, grotesquely make-believe, within which can be discerned a satirical, sensitive and mystical but not mysterious dimension. The third part (‘from the meaningless to the dementia of God ») examines the links and limits of the grotesque within the « theodrama » of the Risen-Crucified, set against the unanswered questioning by history’s victims and against the harrowing question of the « dereliction » of man.

This literary work is dealing with an importance of a observance and honoring of Sunday as a free day. First part refers to the fact that in essential core of soever human being exist the cravings refering to an urge to transcendence and to periodically wrench himself free out of passing time. This can be filled for instance during the observances. In a folloving part is a progression of a significant sabbath day towards a Lord´s day delineated, also with characterization of what is a Judaic - Christian lore offering on Sundays. A closing third individually names and describes the constituent realms where the intrinsic cravings meet above named offer. In these passages is possible to descry the reasonability of Sunday celebration.

The thesis deals with se the usage of animation method for medieval art mediation for children´s audience. The aim of the animation of the Resurrection painting by Master of the Třeboň Altarpiece is to effectively encourage a continued interest in art and history in children at a given age group. The content of the theoretical part is an expected scope of knowledge needed for an ideal realization of the animation. The practical part describes the creative art mediation for children and the concluding reflections are also an integral part of it. It is a big challenge for all museum, gallery and pedagogical professionals to present cultural heritage. The thesis also tries to point out the fact that preliminary animation work is for authors very demanding. It is necessary to completely avoid a close specialization, to work interdisciplinary and to combine all specialized theoretical and practical knowledge in an effective way.

Made available in DSpace on 2016-03-15T19:48:49Z (GMT). No. of bitstreams: 1 Darly Gomes Silveira Filho.pdf: 3004341 bytes, checksum: db4645a8cbe184eb0e64a288edc901bd (MD5) Previous issue date: 2008-08-19 / Although the expectative common of the Christian church is the resurrection ofthe dead for the absolute redemption of those who have faith in Christ, among the catholic-roman and protestant-reformed groups there is divergence about what happens during the intermediate state. The catholic-roman has the faith in the doctrine of the purgatory and interception for the dead reason for the which pray for Mary, Jesus Christ mother s, to intercede in the hour of the death and surrenders himself to St. Joseph, the patron of the good death; he participles of the Sacrament of Eucharist, gives alms, practices mercy works, makes prayers and offers suffrage in benefit of the souls of the purgatory; he prays for souls of the dead saints intercede to him before God; he praises to the virgin Mary as the first, among the redeemed, to be resurrected among the dead s; and he practices good works to attenuate his situation in the day of the final judgment (in reason of believe that the salvation is reached by the faith in Christ and the good woks). The protestant-reformed believes that while the soul of the fair is enjoying of the communion with Christ, the heretic s soul is suffering faraway from Christ. That situation is temporary, because both wait for the resurrection of the dead and the final judgment in order to the fair can to enjoy of the salvation integrally (in the body and in the soul) and heretic can to receive the fair judgment integrally (in the body and in the soul) reason for the which doesn t intercede for the dead s (not even has the habit of visiting the graves) and nor asks for the dead saint s intercession; he doesn t practice good works with views the salvation (not even look for occasion for the good works); he doesn t practice the extreme unction (but evangelizes the dying in the bed of death); and he maintains a polarized vision of the status powder-death: heaven or hell. The protestant-reformed Christian has the firm conviction of his salvation (according to doctrine of the saint s perseverance). That is the reason for which calmly faces the mourning and the idea of his own death. / Conquanto a expectativa comum da igreja cristã seja a ressurreição dos mortos para redenção plena dos que crêem em Cristo, entre os grupos católico-romano e protestante-reformado há divergência sobre o que ocorre durante o estado intermediário. O católico-romano crê nas doutrinas do purgatório e da intercessão pelos mortos razão pela qual reza para que a Santa Maria interceda na hora da morte e entrega-se a São José, o padroeiro da boa morte; participa da eucaristia, dá esmola, pratica obras de misericórdia, faz orações e oferece sufrágios em benefício das almas no purgatório; reza para que as almas dos santos defuntos intercedam por eles diante de Deus; louva à virgem Maria como a primeira, dentre todos os remidos, a ser ressuscitada dentre os mortos; e pratica boas obras para atenuar sua situação no dia do juízo final (em razão de crerem que a salvação é alcançada pela fé em Cristo e pelas boas obras). O protestante-reformado crê que enquanto a alma do justo está gozando da comunhão com Cristo, a alma do ímpio está sofrendo afastada de Cristo. Essa situação é temporária, pois ambos aguardam a ressurreição dos mortos e julgamento final para que tanto o justo possa desfrutar da salvação integralmente (no corpo e na alma) assim como o ímpio possa receber o justo juízo integralmente (no corpo e na alma) razão pela qual não intercede pelos mortos (nem mesmo tem o hábito de visitar os túmulos) e nem pede a intercessão dos santos defuntos; não pratica boas obras com vistas à salvação (nem mesmo procura ocasião para as boas obras); não pratica a extrema unção (mas evangeliza o moribundo no leito da morte); e mantém uma visão polarizada do status pós-morte: céu ou inferno. O cristão protestante-reformado tem a firme convicção de sua salvação (conforme doutrina da perseverança dos santos). Essa é a razão pela qual enfrenta serenamente o luto e a idéia de sua própria morte.