Text in German with German and English summaries / In times of global crisis, eschatological questions gain relevance. The Old Testament concept of HàWH:J moWJ has primary bearing on Christian eschatological expectations. This study examines the discourse of the Day of Yahweh of Amos and Isaiah in the context of their message. Concept and origin of this discourse are controversial. A review of research shows that the current understandings do not adequately answer questions about the origin of this discourse. Both the definitions of “Day of Yahweh” passages and the certitude that HàWH:J moWJ is a technical term seem problematic. Analysis of Amos 5:18-20 shows that, contrary to commonly accepted understanding, a nontechnical understanding of the phrase HàWH:J moWJ is sufficient for interpreting the passage. Linguistically similar phrases in Isaiah also merely relate Yahweh’s historical intervention, and do not refer to an established concept. Only later did a tradition complex arise from this prophetic proclamation. / In Zeiten globaler Krisen gewinnen eschatologische Fragestellungen an Aktualität. Zentrale Bedeutung für die christliche Zukunftserwartung hat der Tag des Herrn, dessen alttestamentlicher Wurzelgrund der HàWH:J moWJ ist. Die Studie untersucht die Rede vom Tag Jahwes bei den Schriftpropheten Amos und Jesaja im Kontext ihrer Verkündigung. Konzept und Herkunft dieser Rede sind umstritten. Ein Forschungsüberblick zeigt, dass die gängigen Erklärungsmodelle die Frage nach der Herkunft dieser Rede nicht ausreichend beantworten. Als problematisch erscheinen die Definitionen von Tag Jahwes-Belegen und die Sicherheit, mit der man die Wendung HàWH:J moWJ als Terminus technicus bezeichnet. Die Untersuchung zu Am 5,18-20 erweist, dass, entgegen dem Common sense der Forschung, ein formales Verständnis der Wendung HàWH:J moWJ zur Interpretation der Rede ausreicht. Ähnliche sprachliche Wendungen bei Jesaja paraphrasieren ebenfalls nur das geschichtliche Eingreifen Jahwes und verweisen nicht auf eine Auseinandersetzung mit einem bestehenden Konzept. Ein Traditionskomplex namens Tag Jahwes erwuchs erst später aus dieser prophetischen Verkündigung. / Biblical and Ancient Studies / M. Th. (Old Testament)

<p>Inferno constitutes a turning point in Strindberg's literary production in that scriptural quotations appear more frequently and a new style emerges. This thesis presents the characteristics of the scriptural quotations appearing in Inferno (1897) and Jacob Wrestles (a fragment following Légendes, written in French and in Swedish in 1898). Comparative, discourse, textual and intertextual approaches are used to define the place and role of scriptural quotations in this literary corpus.</p><p>From a historical point of view, both novels are part of the religious history of late 19th century France, where religion played a more important role than during the scientific, rationalist era characterizing the preceding decades. Strindberg adopts a new style corresponding to the spirit of his time. The art of "quoting the Bible at random" is a rhapsodic style, which appears mainly in Strindberg’s correspondence, in his Occult Diary (writings contemporary with Inferno) and in the work of some French 19th century writers. This style originates, above all, in the occult tradition, but it is also a means of imitating the Bible and identifying with a prophetic figure.</p><p>The research discussed in this dissertation has made it possible to determine, for the first time, what Bible translations are used in the two novels by Strindberg (translations by Ostervald and Martin / Roques). Five different types of rewritings of quotations were found: omissions, cutting of verses, substitutions, typographical changes and inversions. These variations were aimed at harmonising the Biblical text and the Strindbergian text, while removing contextual and theological elements that bothered the writer. The discourse analysis has concentrated on the quotations viewed as reported speech, distinguishing different ways of introducing Biblical verses in the novel. It was found that the narrator's subjectivity is present in the comments leading up to the quotations. The polyphonic character of some quotations has stressed the importance of identification play between the narrator and certain quotations characters such as Christ, Job and the psalmist.</p><p>The intertextual analysis has revealed a large number of similarities in the scriptural quotations in the literary production of Strindberg, Swedenborg and French 19th century literature. It is shown that Inferno contains various quotations that appear in Occult Diary and in other writers’ works, such as those of Swedenborg, Péladan, Zola, Huysmans and Chateaubriand. Jacob Wrestles, on the other hand, does not include as many intertextual elements but instead reassembles many scriptural quotations that were underlined in the Bible translation used for this novel: La Sainte Bible, Ostervald's translation from 1890, which can be found in Blå Tornet (The Strindberg Museum in Stockholm). Strindberg is consequently recycling Biblical material when he writes Inferno, while resorting to the French Bible of Ostervald from 1890 to write Jacob Wrestles.</p><p>The quotations strewn in Inferno constitute a crescendo and reveal the narrator’s unsuccessful attempt at conversion, at the same time forming the structure of a complaint psalm in which the narrator cries out his suffering and awaits liberation. In the French text of Jacob Wrestles, the writer offers a package of scriptural quotations in order to identify the narrator as "a religious man", imploring God's mercy like Moses and Job. In the Swedish text of Jacob Wrestles, a new perspective is introduced as a result of the change in language, the change from Old to New Testament, the new spiritual disposition of the narrator and the sudden intrusion of the writer in the narrator’s space. The role of scriptural quotations in the entire fragment of Jacob Wrestles is a true linguistic, thematic and theological revolution, which accounts for the narrator's extraordinary religious evolution. The misery of the narrator in Inferno allows a ray of Christian hope, which will persist in Strindbergs’s literary production post-Inferno.</p>

Inferno constitutes a turning point in Strindberg's literary production in that scriptural quotations appear more frequently and a new style emerges. This thesis presents the characteristics of the scriptural quotations appearing in Inferno (1897) and Jacob Wrestles (a fragment following Légendes, written in French and in Swedish in 1898). Comparative, discourse, textual and intertextual approaches are used to define the place and role of scriptural quotations in this literary corpus. From a historical point of view, both novels are part of the religious history of late 19th century France, where religion played a more important role than during the scientific, rationalist era characterizing the preceding decades. Strindberg adopts a new style corresponding to the spirit of his time. The art of "quoting the Bible at random" is a rhapsodic style, which appears mainly in Strindberg’s correspondence, in his Occult Diary (writings contemporary with Inferno) and in the work of some French 19th century writers. This style originates, above all, in the occult tradition, but it is also a means of imitating the Bible and identifying with a prophetic figure. The research discussed in this dissertation has made it possible to determine, for the first time, what Bible translations are used in the two novels by Strindberg (translations by Ostervald and Martin / Roques). Five different types of rewritings of quotations were found: omissions, cutting of verses, substitutions, typographical changes and inversions. These variations were aimed at harmonising the Biblical text and the Strindbergian text, while removing contextual and theological elements that bothered the writer. The discourse analysis has concentrated on the quotations viewed as reported speech, distinguishing different ways of introducing Biblical verses in the novel. It was found that the narrator's subjectivity is present in the comments leading up to the quotations. The polyphonic character of some quotations has stressed the importance of identification play between the narrator and certain quotations characters such as Christ, Job and the psalmist. The intertextual analysis has revealed a large number of similarities in the scriptural quotations in the literary production of Strindberg, Swedenborg and French 19th century literature. It is shown that Inferno contains various quotations that appear in Occult Diary and in other writers’ works, such as those of Swedenborg, Péladan, Zola, Huysmans and Chateaubriand. Jacob Wrestles, on the other hand, does not include as many intertextual elements but instead reassembles many scriptural quotations that were underlined in the Bible translation used for this novel: La Sainte Bible, Ostervald's translation from 1890, which can be found in Blå Tornet (The Strindberg Museum in Stockholm). Strindberg is consequently recycling Biblical material when he writes Inferno, while resorting to the French Bible of Ostervald from 1890 to write Jacob Wrestles. The quotations strewn in Inferno constitute a crescendo and reveal the narrator’s unsuccessful attempt at conversion, at the same time forming the structure of a complaint psalm in which the narrator cries out his suffering and awaits liberation. In the French text of Jacob Wrestles, the writer offers a package of scriptural quotations in order to identify the narrator as "a religious man", imploring God's mercy like Moses and Job. In the Swedish text of Jacob Wrestles, a new perspective is introduced as a result of the change in language, the change from Old to New Testament, the new spiritual disposition of the narrator and the sudden intrusion of the writer in the narrator’s space. The role of scriptural quotations in the entire fragment of Jacob Wrestles is a true linguistic, thematic and theological revolution, which accounts for the narrator's extraordinary religious evolution. The misery of the narrator in Inferno allows a ray of Christian hope, which will persist in Strindbergs’s literary production post-Inferno.

Les adolescents écrivent aujourd'hui sur de multiples supports, qu'il s'agisse de papier ou de numérique. Leurs usages restent peu connus de manière précise. Une enquête ethnographique a permis d'observer et de rencontrer des lycéens pendant deux ans afin de préciser quels sont leurs usages. L'écriture est ici approchée sous l'angle de la géographie et des sciences de l'information et de la communication pour préciser sa place dans la vie adolescente. On cherche à comprendre quelle place a l'écriture dans les processus identitaires des adolescents dans l'ensemble des dispositifs techniques, sociaux et spatiaux dans lesquels ils s'inscrivent. L'appui méthodologique et épistémologique se fait à partir de la notion de situation et de la pensée par cas en particulier. Ainsi, se croisent à la fois des descriptions fines des situations d'écriture et des portraits d'adolescents pour identifier leurs usages dans l'ensemble de leurs activités. Les résultats de l'enquête permettent de poser aussi les fondements d'un renouvellement de l'étude de la littératie et des jalons pour une géographie de l'écriture.

Cette thèse propose une description ethnographique et une analyse sociologique de l’arrivée des traitements antirétroviraux (ARV) à Bangui, c’est-à-dire de cette rencontre singulière entre un programme international à l’ampleur inédite et une société locale durement touchée par l’infection. S’appuyant sur trois années de terrain entre 2005 et 2011, la démarche qualitative vise à répondre à la question suivante : de quoi les antirétroviraux sont-ils vraiment l’incorporation ? Les programmes d’accès au traitement constituent un pouvoir thérapeutique qui se structure comme une « politique de la vie » mettant en lien ARV, ONG et une histoire postcoloniale. La distance entre les prétentions et les réalités du pouvoir thérapeutique explique les ambivalences ressenties lors de l’incorporation biologique et sociale des ARV. Le pouvoir thérapeutique dans le contexte social centrafricain se caractériserait alors moins par des formes exclusivement biomédicales de subjectivité, que par un processus d’individuation fragmenté, basé sur des pratiques biomédicales souples, démonstratives et oublieuses. Il apparaît alors clairement que les programmes internationaux de traitement de l’infection à VIH contribuent à produire de l’oubli ou plus précisément à écrire l’oubli à partir des « pratiques scriptuaires »: l’oubli des histoires individuelles enchâssées dans des inégalités sociales insurmontables, mais aussi l’oubli d’une Histoire plus longue qui montre que l’infection à VIH est l’incorporation d’un passé colonial. Prendre un temps pour reconnaître ces temporalités du traitement paraît alors de plus en plus nécessaire pour construire un présent qui émancipe, plutôt qu’il ne répète. / This thesis proposes an ethnographic description and a sociological analysis of the arrival of antiretroviral (ARV) in Bangui. It highlights the encounter between an international program with an unprecedented scale and a local society hardly hit by the HIV infection. The qualitative approach, based on three years of fieldwork from 2005 to 2011, aims at answering the following question: what are ARVs really the incorporation of? Treatment programs represent a therapeutic power that is structured as a « politics of life » linking medicines, NGOs and postcolonial history. The distance between the claims and the realities of therapeutic power explains the ambivalence felt in the biological and social inclusion though ARVs. Eventually, we observe that the therapeutic power in the Central African social context is less characterized by exclusive biomedical forms of subjectivity than by a fragmented process of individuation based on flexible, demonstrative and forgetful biomedical practices It appears then increasingly clear that international programs for the treatment of HIV infection contribute to produce oblivion or more precisely write oblivion with "scriptural practices", which is to say the oblivion of individual stories embedded in insurmountable social inequality, but also the omission of a longer history which shows that HIV infection is the incorporation of a colonial past. Taking time to recognize these temporalities of treatment then appears increasingly necessary to build a present that empowers, rather than repeats. / Réalisé en co-tutelle avec le laboratoire Santé-Individu-Société, Ecole doctorale Interdisciplinaire Sciences et Santé, Université de Lyon, avec l'obtention du grade de docteur en sociologie.

In this investigation key elements of the mysticism of Elizabeth of the Trinity (1880-1906) are compared and contrasted with the mysticism of the Eastern Orthodox Church, and as a result, the true nature of the relationship between their respective mysticism is elucidated. Key doctrines which exhibit a remarkable consonance are: the trinitarian foundation of their mysticism, the indwelling of the Trinity in the human soul, asceticism, desert spirituality, sacrificial love, liturgical spirituality, scriptural spirituality, deification and the doxological nature of their mysticism. Elements of divergence exist within the following: election and predestination, apophatic versus cataphatic mysticism, the Roman Catholic dogma of the immaculate conception of the virgin Mary, and the mode of God's presence in the human soul. Elizabeth's relevance for today is also considered, namely, her ecclesial mission which she now continues in heaven: to intercede for people seeking union with God and to draw people to interior recollection. / Christian Spirituality, Church History and Missiology / M.Th.

No description available.

Text in German with German and English summaries / In times of global crisis, eschatological questions gain relevance. The Old Testament concept of HàWH:J moWJ has primary bearing on Christian eschatological expectations. This study examines the discourse of the Day of Yahweh of Amos and Isaiah in the context of their message. Concept and origin of this discourse are controversial. A review of research shows that the current understandings do not adequately answer questions about the origin of this discourse. Both the definitions of “Day of Yahweh” passages and the certitude that HàWH:J moWJ is a technical term seem problematic. Analysis of Amos 5:18-20 shows that, contrary to commonly accepted understanding, a nontechnical understanding of the phrase HàWH:J moWJ is sufficient for interpreting the passage. Linguistically similar phrases in Isaiah also merely relate Yahweh’s historical intervention, and do not refer to an established concept. Only later did a tradition complex arise from this prophetic proclamation. / In Zeiten globaler Krisen gewinnen eschatologische Fragestellungen an Aktualität. Zentrale Bedeutung für die christliche Zukunftserwartung hat der Tag des Herrn, dessen alttestamentlicher Wurzelgrund der HàWH:J moWJ ist. Die Studie untersucht die Rede vom Tag Jahwes bei den Schriftpropheten Amos und Jesaja im Kontext ihrer Verkündigung. Konzept und Herkunft dieser Rede sind umstritten. Ein Forschungsüberblick zeigt, dass die gängigen Erklärungsmodelle die Frage nach der Herkunft dieser Rede nicht ausreichend beantworten. Als problematisch erscheinen die Definitionen von Tag Jahwes-Belegen und die Sicherheit, mit der man die Wendung HàWH:J moWJ als Terminus technicus bezeichnet. Die Untersuchung zu Am 5,18-20 erweist, dass, entgegen dem Common sense der Forschung, ein formales Verständnis der Wendung HàWH:J moWJ zur Interpretation der Rede ausreicht. Ähnliche sprachliche Wendungen bei Jesaja paraphrasieren ebenfalls nur das geschichtliche Eingreifen Jahwes und verweisen nicht auf eine Auseinandersetzung mit einem bestehenden Konzept. Ein Traditionskomplex namens Tag Jahwes erwuchs erst später aus dieser prophetischen Verkündigung. / Biblical and Ancient Studies / M. Th. (Old Testament)

This dissertation argues that Paul’s apostolic mission to the Gentiles was the definitive expression of his divine vocation as an Israelite, and thus of his Jewish identity. For many of Paul’s Jewish contemporaries, Israel’s divine vocation was to keep and to teach the precepts of the Law of Moses as an exemplary witness to God’s power and wisdom. For Paul, however, Jewish identity was expressed primarily by preaching the gospel of Christ, as the fulfilment of the Law of Moses, to the Gentiles. This is seen most clearly in Paul’s letter to the Romans. In chapter 1, we summarize our methodology: we are seeking to examine Paul’s Jewish identity by reading Paul’s letters (especially Romans), in light of other second-temple Jewish texts, using certain insights from social identity theory. We show that the concept of vocation is an important dimension of Jewish identity, especially in Paul’s letters. We also discuss some prior approaches to the question of Paul’s Jewishness, demonstrating both their value and also their limitations for our purposes. In chapter 2, we survey three key aspects of Paul’s explicit language of Jewish identity in his letters: Jewish distinctiveness, divine revelation and divine vocation. In chapter 3, we demonstrate that Paul deliberately frames his letter to the Romans (Rom 1:1–15, 15:14–33) by presenting his apostolic ministry as the fulfilment of positive scripturally-based eschatological expectations concerning Israel’s divine vocation with respect to the nations. We also compare Paul’s self-presentation in the outer frame of Romans with other first-century expressions of Jewish vocation. In chapter 4, we concentrate on Rom 2:17–29. Contrary to most interpretations which read this passage as a discussion about the nature of (Jewish or Christian) salvation, we argue that Paul deliberately sets this passage in the context of the mainstream Jewish synagogue, in order to contest the nature of Jewish vocation. In chapter 5, we examine Rom 9–11 from the perspective of Jewish vocation. We demonstrate that in Rom 9–11, Paul presents his own apostolic vocation, in various ways, as a contrast to, a fulfilment of, and a means of hope for Israel’s place and role in God’s worldwide purposes.

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