Conférence donnée par le R.P. Liagre, de la Congrégation du Saint-Espirt, le 2 février 1926, à l'Abbaye Blanche de Mortain, où les Pères du Saint-Esprit ont leur grand Séminaire de Philosophie.

Ce mémoire se veut une approche théologique de la vie de Thérèse de Lisieux, de 1873 à 1887, sous l’angle de la sotériologie. En ces années, Thérèse manifeste une névrose importante. Toutefois, cette fragilité psychologique n’empêche pas la sainte d’avoir une intense relation spirituelle avec la personne du Christ. De lui, elle reçoit, à partir de Noël 1886, une guérison de sa névrose qui possède une signification psychologique, spirituelle et théologique. La deuxième partie de ce mémoire s’ouvre sur une herméneutique thérésienne de l’année 1887 à partir de son expérience de la miséricorde en 1895. De l’année 1887 sont dégagés ensuite des axes christologiques majeurs. Le dernier chapitre est consacré exclusivement à la question sotériologique : sur les déviations de la théologie catholique des derniers siècles en ce domaine ainsi que sur la réponse originale qu’apporte Thérèse à cette question, surtout par sa vision personnaliste de la rédemption.

Master of Arts / Department of Modern Languages / Kathleen Antonioli / In a world painted black and white, monsters are always evil and they always seek to destroy what is good, with or without reason. However, twentieth-century Catholic novelist François Mauriac, in his Thérèse Desqueyroux, proposes that the matter of monstrosity is not so easily defined. In a mysterious preface to the novel, Mauriac employs a Baudelarian epigraph that brings murkiness to this definition: “O Créateur ! peut-il exister des monstres aux yeux de celui-là seul qui sait pourquoi ils existent, comment ils se sont faits.. ” (13, italics original). Through the words of Baudelaire, Mauriac questions the nature of his protagonist Thérèse, a “semi-empoisonneuse,” and in the process of doing so, revolutionizes the Catholic novel and the role of women in literature. In this paper, I intend to prove that Mauriac’s departure from the typical Catholic novel and its clichéd protagonist brings complexity to feminine representation by analyzing a “monstrous” female protagonist. Through analysis of historical development of the Catholic novel, as well women’s roles (inside and outside of literature) during and after World War I, this paper seeks to demonstrate that François Mauriac’s representation of women is groundbreaking in comparison to literary works at the time. Mauriac dismisses the pious prototype of the Catholic novel and instead choses a dark and “monstrous” woman as his creation. This paper will examine Thérèse’s refusal of societal roles as wife and mother, as well as Mauriac’s tone, in order to demonstrate the revolutionary portrayal of a monster as his protagonist.

Lee Shui Man Murine. / Thesis (M.Div.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (leaves 95-97). / ACKNOWLEDGEMENT --- p.vi / ABBREVIATIONS --- p.vii / INTRODUCTION --- p.viii / Chapter I. --- What does suffering mean? --- p.viii / Chapter II. --- Saint Therese of Lisieux: Her Spirituality and Suffering --- p.ix / Chapter III. --- Thesis Statement --- p.xii / Chapter IV. --- Methodology --- p.xii / Chapter V. --- Contents --- p.xiv / Chapter CHAPTER 1 : --- Core Essence of Therese's Spirituality: The Little Way of Spiritual Childhood --- p.1 / Chapter I. --- Spiritual Formation --- p.2 / Chapter II. --- Essence of the Little Way of Spiritual Childhood --- p.7 / Chapter III. --- Practice of the Little Way --- p.18 / Chapter IV. --- Assessment of the Little Way --- p.22 / Chapter V. --- The Little Way: A Life Journey to Seek and Experience the Loving Presence of God --- p.26 / Chapter CHAPTER 2 : --- Experience of Suffering --- p.29 / Chapter I. --- Major Experiences of Suffering --- p.30 / Chapter 1. --- Before Entering Carmel (1873 - 1888) --- p.30 / Chapter 2. --- After Entering Carmel (1888 - 1897) --- p.35 / Chapter II. --- Essential Elements of Therese's Response to Suffering --- p.44 / Chapter III. --- Suffering in Her Little Way --- p.48 / Chapter CHAPTER 3 : --- Theological Meaning of Suffering and Its Relationship to the Little Way --- p.49 / Chapter I. --- Theological Meaning of Suffering --- p.50 / Chapter II. --- Relationship between Suffering and the Little Way --- p.63 / Chapter III. --- Suffering : A Loving Presence of God --- p.66 / Chapter CHAPTER 4 : --- Key Contributions and Limitations --- p.69 / Chapter I. --- Key Contributions --- p.70 / Chapter II. --- Limitations and Challenges --- p.81 / Chapter III. --- Suffering : Further Areas to Address --- p.86 / CONCLUSIONS --- p.88 / Chapter I. --- Theological Meaning and Practice of Suffering: An Interpretation --- p.88 / Chapter II. --- Limitations of This Study --- p.92 / Chapter III. --- Suffering : A Mystery to be Explored and Lived Out --- p.93 / BIBLIOGRAPHY --- p.95

'Sola gratia' is the core of 'spiritual childhood' for Therese of Lisieux (1873--1897) as an existential theology centered on the redemptive work of God. This theological aspect is shared both by Therese's spirituality and by Dietrich Bonhoeffer's (1906--1945) theology. This study offers for the first time a comparison between their thought, mainly with regard to the Lutheran doctrine of justification by faith, analysed through the notion of kenosis and the question of otherness. The first part (chapters 1 to 3) is more philosophical. It deals with Bonhoeffer's theology in its early stage and analyses his debate with Erich Przywara (1889--1972) concerning the 'analogy of being' ('analogia entis'). The second part (chapters 4 and 5) expatiates on the proper basis for the comparison between Bonhoeffer and Therese offered by the notion of kenosis (chapter 4) and by the communicative structure of faith experience (chapter 5). This part is the pivotal one, from the first phase of Bonhoeffer's theology---his discussion with Przywara's philosophical and theological endeavour---to the second and third phases of Bonhoeffer's theology then compared to Therese's spirituality. The third part (chapters 6 to 9) deals with the kenotic structure common to Bonhoeffer and Therese, and basic for a genuine understanding of justification by faith. / Justification by faith is thus the unifying aspect of this study, whose three-parts structure reflects the evolution of Bonhoeffer's theology traditionally divided up in three different periods. This study deepens the way Bonhoeffer understands otherness and the shifted emphasis in his thinking from the subject/object scheme, through otherness as exteriority, and finally to otherness as interiority. / The many cultural and thematic differences between the Roman-Catholic nun and the Lutheran pastor are being taken into account, along with the common elements central to their thinking. The emphasis on the kenotic structure sheds light on questions never asked in theresian studies so far, e.g. the relationship between 'faith' and 'works'. Through the gratuitousness of redemption implied in justification and in sanctification as well, Therese's teaching and Bonhoeffer's theology are on the same line: the freeing of the self does imply the conformation to Christ's kenotic existence. / This study pertains to the following three major concerns: oecumenical (doctrine of justification by faith), philosophical (otherness), and spiritual (authentic self-accomplishment). This study offers a polyphonic analysis pertaining to issues christological (kenosis), theological (grace and freedom), and spiritual (maturity in faith). Thus, it shows how theological discourse can be developed in a new way mainly with regard to the anthropological foundation of spiritual experience and the relevance of it for systematic theology; this cannot be achieved without a more critical use of the philosophical argumentation in theology.

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The subject of the thesis is the Czech reception of works by French author François Mauriac. Providing a complete overview of prose translations, the thesis analyses the development of Czech critical reflection over the course of a century, focusing on both the epitext and peritext (Genette, 1987) of the editions. The second part of the thesis consists of a translatological analysis of the 1927 novel Thérèse Desqueyroux and two Czech translations, resulting in a verdict regarding the possible publication of a new edition of the translation analysed, i.e. re-edition recommendations, the description of necessary editorial changes, or a proposal for a new "generational" translation. Key words François Mauriac, Czech translations, Czech reception, translatological analysis, Thérèse Desqueyroux

Dès 1936 jusqu’à nos jours, l’œuvre de François Mauriac a connu plus de 80 ans d’histoire en Chine. Aux yeux des Français, ce long voyage en Chine de Mauriac, écrivain classique, pour certains, régionaliste et même démodé, est inattendu… Le travail présent consiste à dresser un bilan historique de la réception de l’œuvre de François Mauriac en Chine par le biais de la traduction et de l’étude académique. Il s’agira de mettre en lumière les caractéristiques de son voyage en Chine dans les différentes périodes, d’analyser l’image particulière attribuée par les lecteurs chinois, tout en cherchant ses racines dans le domaine littéraire, social et culturel. Enfin nous mettrons en évidence la place de François Mauriac et de son œuvre dans l’histoire de la littérature française reçue en Chine. / From 1936 to the present day, François Mauriac's work has more than 80 years of history in China. In the eyes of the French, it is unexpected this long trip to China of Mauriac, classic writer, regionalist and even old-fashioned ... The present work is to draw a historical record of his reception in China through translation and academic study, highlight the characteristics of his trip to China in different periods, analyze his particular image attributed by Chinese readers, while seeking the causes in the literary, social and cultural, and finally highlight the place of François Mauriac and of his work in the history of French literature received in China.