La reconstruction et la résurrection moléculaire de protéines ancestrales est au coeur de cette thèse. Alors que les données moléculaires fossiles sont quasi inexistantes, il est possible d'estimer quelles étaient les séquences ancestrales les plus probables le long d'un arbre phylogénétique décrivant les relations de parentés entre séquences actuelles. Avoir accès à ces séquences ancestrales permet alors de tester de nombreuses hypothèses biologiques, de la fonction des protéines ancestrales à l'adaptation des organismes à leur environnement. Cependant, ces inférences probabilistes de séquences ancestrales sont dépendantes de modèles de substitution fournissant les probabilités de changements entre acides aminés. Ces dernières années ont vu le développement de nouveaux modèles de substitutions d'acides aminés, permettant de mieux prendre en compte les phénomènes biologiques agissant sur l'évolution des séquences protéiques. Classiquement, les modèles supposent que le processus évolutif est à la fois le même pour tous les sites d'un alignement protéique et qu'il est resté constant au cours du temps lors de l'évolution des lignées. On parle alors de modèle homogène en temps et en sites. Les modèles récents, dits hétérogènes, ont alors permis de lever ces contraintes en permettant aux sites et/ou aux lignées d'évoluer selon différents processus. Durant cette thèse, de nouveaux modèles hétérogènes en temps et sites ont été développés en Maximum de Vraisemblance. Il a notamment été montré qu'ils permettent d'améliorer considérablement l'ajustement aux données et donc de mieux prendre en compte les phénomènes régissant l'évolution des séquences protéiques afin d'estimer de meilleurs séquences ancestrales. A l'aide de ces modèles et de reconstruction ou résurrection de protéines ancestrales en laboratoire, il a été montré que l'adaptation à la température est un déterminant majeur de la variation des taux évolutifs entre lignées d'Archées. De même, en appliquant ces modèles hétérogènes le long de l'arbre universel du vivant, il a été possible de mieux comprendre la nature du signal évolutif informant de manière non-parcimonieuse un ancêtre universel vivant à plus basse température que ses deux descendants, à savoir les ancêtres bactériens et archéens. Enfin, il a été montré que l'utilisation de tels modèles pouvait permettre d'améliorer la fonctionnalité des protéines ancestrales ressuscitées en laboratoire, ouvrant la voie à une meilleure compréhension des mécanismes évolutifs agissant sur les séquences biologiques / The molecular reconstruction and resurrection of ancestral proteins is the major issue tackled in this thesis manuscript. While fossil molecular data are almost nonexistent, phylogenetic methods allow to estimate what were the most likely ancestral protein sequences along a phylogenetic tree describing the relationships between extant sequences. With these ancestral sequences, several biological hypotheses can be tested, from the evolution of protein function to the inference of ancient environments in which the ancestors were adatapted. These probabilistic estimations of ancestral sequences depend on substitution models giving the different probabilities of substitution between all pairs of amino acids. Classicaly, substitution models assume in a simplistic way that the evolutionary process remains homogeneous (constant) among sites of the multiple sequence alignment or between lineages. During the last decade, several methodological improvements were realised, with the description of substitution models allowing to account for the heterogeneity of the process among sites and in time. During my thesis, I developed new heterogeneous substitution models in Maximum Likelihood that were proved to better fit the data than any other homogeneous or heterogeneous models. I also demonstrated their better performance regarding the accuracy of ancestral sequence reconstruction. With the use of these models to reconstruct or resurrect ancestral proteins, my coworkers and I showed the adapation to temperature is a major determinant of evolutionary rates in Archaea. Furthermore, we also deciphed the nature of the phylogenetic signal informing substitution models to infer a non-parsimonious scenario for the adaptation to temperature during early Life on Earth, with a non-hyperthermophilic last universal common ancestor living at lower temperatures than its two descendants. Finally, we showed that the use of heterogeneous models allow to improve the functionality of resurrected proteins, opening the way to a better understanding of evolutionary mechanisms acting on biological sequences

The coherent semantics of the sowing imagery (1Cor 15,36–44) suggest that heavenly bodies (v. 40–41) emerge from a process of body transformation, analogous to plants and animate beings (v. 37–39). The idea that the deceased are transformed into stars and thereby obtain a particular form of existence is widely attested in the mythography and in epitaphs of antiquity. In contrast to pagan conceptions about the dead permanently returning into celestial spheres, the heavenly bodies according to Paul represent a postmortem, albeit a pre-resurrection, stage in the development of human bodies. Accordingly, the heavenly body represents an intermediary ontological mode between the animated body of earthly creatures and the spiritual body of resurrection.

[pt] É já notório o conhecimento de que o legado da cultura persa no período pós-exílico do judaísmo não pode ser desprezado, especialmente no final deste período, quando o gênero literário apocalíptico estava florescendo. A presente tese analisa a ressurreição individual no que tange às possíveis relações entre a religião persa e o judaísmo intertestamentário, bem como o cristianismo primitivo. Para tanto, o trabalho começa verificando as origens e desdobramentos do fenômeno apocalíptico. Em seguida, focaliza as conexões literárias que poderiam revelar as ligações entre persas e judeus: a tradição do Avesta antigo (especialmente o Yasna 30,7 e o Yasht 19.11.89) é cotejada com o texto de Daniel 12,1-3. Posteriormente, a possível conexão entre Daniel 12,1-3 e Mateus 27,51b-53 é analisada. O objetivo da tese é verificar em que medida o texto de Daniel refletiria um desenvolvimento dentro do judaísmo a partir do contato com a apocalíptica iraniana, bem como em que medida a origem da tradição presente na perícope mateana refletiria a ressurreição individual a partir da tradição de Daniel. A despeito das características próprias de cada texto, os pontos de contato são bastante plausíveis a partir do marco social, gênero literário e objetivo dos textos, especialmente entre Daniel e Mateus. A perícope mateana revelaria uma tradição daniélica, na qual a ressurreição foi vista como uma recompensa aos judeus que morreram em virtude da justiça divina. Como o redator em Daniel, o evangelista revela uma comunidade em conflito, agora com o judaísmo formativo; ela deixa transparecer uma crença em um reino messiânico que atende à expectativa de uma era escatológica que se inicia justamente na morte e ressurreição de Jesus Cristo. / [en] It is well known that the legacy of the Persian culture in the Jewish postexilic period cannot be despised, mainly in the end of this period, just when the apocalyptic literary genre was flourishing. This thesis analyzes the individual resurrection regarding to the possible relationships between the Persian religion and the intertestamental Judaism, as well as the Early Christianity. So, the work begins by reviewing the origins and development of apocalyptic phenomenon. Then, it focalizes on the literary links that could reveal the connections between Persian and Jews: the tradition of the Old Avesta (notably the Yasna 30:7 and the Yasht 19:11.89) is collated with the text of Daniel 12:1-3. Afterward, the possible connection between Daniel 12:1-3 and Matthew 27:51b-53 takes place. The aim of this work is to ascertain the extent to which the text of Daniel would reflect a development within the Judaism based on the apocalyptic Iranian features. After this, verify the extent to which the origin of the tradition revealed by the Matthean pericope would reflect the individual resurrection from the tradition of Daniel. In spite of the own features of each text, the contact points are quite likely from the social setting, literary gender and the aim of the texts, mainly between Daniel and Matthew. The Matthew s pericope would reveal a tradition drawn from danielic tradition, where the resurrection was seen as a reward to the Jews who died because of the divine righteousness. Like the editor of the text in Daniel, the evangelist reveals a community in conflict, now with the formative Judaism. His community presents a belief in a messianic kingdom that meets the expectation of an eschatological era that begins with the death and resurrection of Jesus Christ.

No description available.

[pt] Esta dissertação de mestrado visa mostrar que a cristologia narrativa e escatológica de Joseph Moingt oferece elementos para uma teologia fundamental, que considere a contemporaneidade e seus desafios à fé cristã como a secularização, a morte de Deus, o ateísmo, o agnosticismo e a ressignificação da linguagem teológica. Com uma cristologia que considera a questão de Deus, Moingt propõe uma teologia cujo fundamento está localizado em uma cristologia mais próxima das Sagradas Escrituras e de acordo com a da história. Em sua obra, o homem que vinha de Deus, partiu do homem e da problemática contemporâneos, em uma perspectiva de teologia fundamental, onde estão no centro Deus e sua revelação em Jesus Cristo. Moingt defende que o abandono da abordagem tradicional da filiação divina de Jesus, a partir da história do Evangelho e da confissão pascal, ainda presente no Símbolo dos apóstolos (sujeito principal das afirmações), para uma cristologia dedutiva dos enunciados cristológicos, da preexistência eterna e coeternidade do Filho, ocasionou uma mudança substancial na compreensão e transmissão do mistério da fé. Não se parte mais da pregação apostólica e da experiência fundante de Cristo com os apóstolos, presente na trama das narrativas, mas assume centralidade, uma linguagem metafísica estranha e ahistórica, alheia à revelação bíblica, sempre compreendida como história da salvação na história humana. Nosso estudo crítico da cristologia de Moingt apresenta instigante e fundamental jornada, exigindo do leitor maturidade teológica, uma nova hermenêutica, compreensível ao homem de hoje e a compreensão da teologia como esperança. / [fr] Cette thèse de Maîtrise vise à montrer que la christologie narrative et la eschatologique de Joseph Moingt offre des éléments pour une théologie fondamentale que considère la contemporanéité et ses défis à la foi chrétienne tels que la sécularisation, la mort de Dieu l athéisme, l agnosticisme et le processus du renouveau de la signification du langage théologique. Avec une christologie qui considère la question de Dieu, Moingt propose une théologie dont le fondements est situé dans une christologie plus proche des Saintes Écritures et selon celle de l histoire. Dans son oeuvre, L homme qui venait de Dieu, Il part de l homme et de la problématique contemporaine dans une perspective de théologie fondamentale, où Dieu et sa révélation en Jésus-Christ sont au centre. Moingt défend que l abandon de l approche traditionnelle de la filiation divine de Jésus à partir du récit évangélique et de la confession pascale, encore présente dans le Symbole des Apôtres, à une christologie déductive des énoncés christologiques de la préexistence éternelle e coéternelle du Fils à occasionné un changement substantiel dans la compréhension et la transmission du mystère de la foi. Il ne s agit plus de partir de la prédication apostolique et de l expérience fondatrice du Christ avec les apôtres, présents dans l intrigue des récits, mais assume la centralité, un langage métaphysique étrange et non historique, étrangère à la révélation biblique, toujours comprise comme l histoire du salut humain. Notre étude critique de la christologie de Moingt présente stimulant et fondamental journeé, exigeant du lecteur maturité théologique, une nouvelle herméneutique compréhensible pour l homme d aujourd hui et la compréhension de la théologie comme espérance.

Text in German, abstracts in English and German / Die Diskussion zum richtigen Verständnis des Todes Christi hat zu Beginn des 21. Jahrhundertsnoch an Vehemenz zugenommen. Dabei wird vor allem die traditionelle Deutung desTodes Christi als stellvertretender Sühnetod stark kritisiert und ihre Berechtigung in Fragegestellt. Die vorliegende Arbeit nimmt die wesentlichen Fragen dieser Kritik aus dem deutschsprachigenRaum auf. Anhand einer historisch-kanonischen Exegese der Stellen, bei denen derTod Christi in den als echt anerkannten paulinischen Briefen explizit oder implizit angeführtwird, wird die jeweilige Deutung dieses Todes geprüft. Ferner werden die Fragen nach demtraditionsgeschichtlichen Hintergrund der verschiedenen Deutungen behandelt. Lässt sich dieVorstellung des stellvertretenden Sühnetods bei Paulus als zentrale und angemessene Deutungdes Todes Christi nachweisen oder kann sie aufgegeben werden? / The discussion of the proper interpretation of the death of Christ has been gaining momentum since the beginning of the 21st century. In particular, the traditional interpretation of Christ’s death as expiation and penal substitution faces severe criticism and its warranty is challenged from several perspectives. This thesis takes up the essential critique voiced in the discussion in central Europe. By means of a historical-canonical exegesis of the explicit or implicit references to Christ’s death in the authentic Pauline letters, it examines how Christ’s death is understood in each case. The questions of the possible backdrop of these references to the death of Christ will also be examined. The thesis argues that, in Paul’s understanding of Christ’s death, penal substitution and atonement are appropriate and central categories which must not be abandoned in reconstructions of Pauline soteriology / New Testament / .M. Th. (New Testament)

Text in German / Am Beginn der Menschheit steht das von Gott erschaffene Paar, in der Postmo­ derne ist es das aufgeklarte, autonome Individuum. Eine Diskrepanz zwischen ursprunglicher Schopfungsintention und der postmodernen Lebenswelt wird deutlich. Denn Mann und Frau wurden auf eine ganzheitliche Lebensgemein­ schaft hin erschaffen, die nicht nur den trinitarischen Gott widerspiegeln soli, sondem fur einen gelingenden Lebensvollzug urn die konstitutive Notwendigkeit der Gebundenheit des GeschOpfes an seinen Schopfer weiss. Das Bewusst­ sein, dass der Mensch nur in dieser existentiellen Verankerung zum wahren Mann- oder Frausein befahigt wird, ist in der aufgeklarten Postmoderne, primar durch deren zentrales Merkmal, der Absolutsetzung von Freiheit, abhanden ge­ kommen. Erschwerend kommt die Ablehnung der (ontologischen) Sundhaftig­ keit hinzu, was nicht nur das Heilsgeschehen per se obsolet werden lasst,son­ dern zugleich die Wiederherstellung der Beziehung zu Gott als Quelle allen Le­ bens a priori verunmoglicht. Damit verschliesst sich das postmoderne Indivi­ duum aber gleichzeitig die Meglichkeit zur Annaherung an die Schopfungs­ intention von Beziehung und Abhangigkeit der Geschlechter durch die in Jesus erlangte,endgultige Oberwindung der Sunde und deren Konsequenzen. Das Wissen urn die Intention Gottes mit Mann und Frau ist deshalb so entscheidend, weil vom Vorhandensein eines schopfungsbedingt angelegten anthropologischen Grundskriptes ausgegangen wird, welches die Beziehung und Abhangigkeit der Geschlechter entscheidend pragt.1 Das Geschlechterver­ haltnis ist also nicht beliebig und Folgen los veranderbar, resp. den sozio-kul­ turellen Vorgaben und Erwartungen anpassbar, eben weil dessen Kern unver­ anderbar ist. Dem steht jedoch das postmoderne Verstandnis gegenuber, wel­ ches die Geschlechteridentitat des evolvierten Primaten als reine sozio-kulturel­ le Konstruktion und damit als beliebig modellier- und veranderbar versteht. Ge­ nau in dieser Diskrepanz zwischen unaufhebbarem anthropologischem Grund­ skript einerseits und der vermeintlich ganzlichen Beliebigkeit des Geschlechter­ verhaltnisses andererseits liegt ein zentraler Grund fOr die Heute stark Problem belasteten Ehen. At the beginning of humanity we find man and woman as a couple created by God; in post-modern society, however, this place is taken by the enlightened individual. The discrepancy is evident. Man and woman were created for a lifelong marriage which was not only to reflect the triune creator but which was anchored in the dependence on the creator as a constitutive necessity for building a solid, successful and lifelong marriage. This awareness of the fundamental necessity of God as the creator of man has been lost in post-modern society. Instead we find the claim for absolute freedom, linked to the negation of the ontological sinfulness of man. It is obvious that such negation makes the cross and resurrection of Jesus Christ by which sin is finally overcome superfluous, rending the re-establishement of the relationship between God and man impossible. But it is by this grounding in God the creator and redeemer alone that man and woman will unterstand marriage in its originally intended depth and fullness. The present study has resulted in discerning a fundamental, God-given anthropological script which defines both relation and dependence of man and woman; this implies that these fundamental elements cannot be deliberately transformed and/or adapted to various socio-cultural norms and expectations. However, the post-modern understanding of gender presents itself in clear opposition to this creational view. Nowadays, gender identity is seen solely as a socio-cultural structure and therefore subject to unlimited changes and modifications. In this study, one main reason for the instability of marriages in postmodern society has been discerned in the discrepancy between the permanent anthropological basic script and the apparent variability of the relation and dependence between man and woman. The negation of God the creator and redeemer proves to be of equal importance, as it is only through and in him that the basic script for marriage can be realized in its originally intended allembracing dimension. / Systematic Theology and Theological Ethics / D. Th. (Systematic Theology)

Text in German / Die vorliegende Dissertation untersucht die christologischen Schwerpunkte im Leben und Denken von Frère Roger Schutz von Taizé und zeigt Querverbindungen zu unterschiedlichen theologischen Ansätzen. Dabei werden dogmatische Berührungspunkte zu den Vätern der alten Kirche, zur lutherischen, katholischen und orthodoxen Christologie dargestellt und untersucht. Als Basis der systematisch-theologischen Forschungsarbeit dienen die theologischen Studien, Tagebücher und erbaulichen Schriften, die Roger Schutz zwischen 1943 und 2005 geschrieben hat, sowie die liturgischen Hefte und Gebetsbücher von Taizé, die auf ihren christologischen Gehalt untersucht werden. Die poetische Sprache von Frère Roger erfordert eine literarische und theologische Interpretation, die mit zwei Brüdern der Gemeinschaft in Taizé besprochen wurde. Die Entwicklung der christologischen Ansichten von Roger Schutz wird durch alle Phasen seines Lebens hindurch untersucht, sodass am Schluss der Arbeit drei wichtige Thesen dargestellt werden können, die für die Zukunft von Taizé und für die christologische Diskussion im ökumenischen Umfeld interessant sind. / This present dissertation researches the christological key factors in the life and thinking of Frère Roger Schutz of Taizé and shows specific connections to different theological theories. We find several points of reference to the church fathers, the lutheran, catholic and orthodox Christology which are categorized and evaluated. As a base of this systematic research, I use the theological reflections, the diaries and the devotional books which Roger Schutz wrote between 1943 and 2005 as well as the liturgical sheets and prayer books in Taizé center. The poetic language of Frère Roger needs a literally and theological interpretation which I discussed with two Brothers of the community. The development of the christological thinking of Roger Schutz is analysed through all phases of his life, so that at the end of my research I conclude with three final observations which are interesting for the future of the community in Taizé as well as for the christological discussion in the ecumenical context. / Systematic Theology & Theological Ethics / M. Th. (Systematic Theology)

St. John 12:24, used by Dostoyevskij as an epigraph to his last and highly acclaimed novel BpaTbJI KapaMa30BbI (The Brothers Karamazov), served as an inspiration for Andre Gide. The title of the latter's contentious autobiography Si le grain ne meurt (If it die ... ), is part of the same biblical verse. The significance of Dostoyevskij's epigraph and Gide's title are critically examined with regard to ideologies expressed in their literary works. Analogies and contrasts are scrutinised: considerable similarities but more discrepancies are discerned. Intense crises in Dostoyevskij's life led to an upward movement, reflected in his oeuvre, reaching out toward Christ's message as revealed by St. John 12:24. On the other hand, Gide started his career imbued with the above message, but gradually he deviated from it and died an atheist. His fascination with Dostoyevskij prompted him to write a profound biography on the great Russian, containing a perceptive article on The Brothers Karamazov when this novel was still practically unknown in the West. Dostoyevskij's pre-eminence as ideological author, psychologist, philosopher and artist is highlighted while Gide is disclosed as the moralistic immoralist of his time. The thesis suggested here is that Dostoyevskij's ideology of self-abnegation in order to be regenerated into eternal life challenged Gide to reject this concept. Therein lies his paradoxical "adaptation". The purpose is to uncover the religious perceptions in Dostoyevskij's four major novels, to establish that his fictional characters, though never used as mouthpieces for the author, represent his universal philosophy and transmit the author's quest for truth to the reader, and finally to examine Gide's reaction to Dostoyevskij's influence / Classics & Modern European Languages / D. Litt. et Phil. (Russian)

This thesis interprets the concept of human being in the work of Maimonides and ibn Rushd, two representatives of major Arab and Jewish medieval philosophy. It combines the ancient Greek philosophical tradition, especially Aristotle, with a religious context. When Maimonides and Ibn Rushd tried to harmonize these two traditions, they had to deal with many opposite views, that stemmed from the difference between religious and ancient world. Behind this intellectual ground have they created the original thesis and approaches to grasping reality, the world and the human being in it. The issue of human being is analyzed in three levels. The first level consists of the relationship between human being and creation, which addresses the question about origin of the world the human soul and the resurrection. The second level, i.e. the man and the world, is devoted to describing a scheme of the world, human knowledge and the theory of prophecy. Ethical and political views are analyzed on the third level, which represents the position of human being in relation to the polis. Keywords Ibn Rushd, Maimonides, Aristotle, Plato, neoplatonism, philosophy, religion, The Koran, Torah, human being, world, creation, eternity, soul, resurrection, emanation, knowledge, illumination, active intellect, prophecy, politics,...