Cette thèse porte sur la pertinence du concept historiographique d’ « antithomisme » appliqué à l’histoire intellectuelle de la fin du XIIIe siècle et du début du XIV. Elle se compose d’une première partie sur le contexte historique de la période 1274-1323 et sur l’émergence de débats dans de nombreux centres intellectuels consacrés à l’héritage de la doctrine de Thomas d'Aquin. Elle s’attache pour cela à mettre en avant les différentes discussions qui apparaissent lors de la première réception des œuvres de Thomas d'Aquin : censures, polémiques entre dominicains et franciscains, apparition de législation sur la lecture des ses œuvres, etc. Le travail se poursuit, dans une seconde partie, avec l’étude plus approfondie de deux auteurs de la fin du XIIIe siècle ayant été qualifiés d’ « antithomistes » par l’historiographie contemporaine : Roger Marston, OFM, et Dietrich de Freiberg, OP. Leur rejet de la noétique thomasienne est ici étudié dans son aspect doctrinal et textuel. / The purpose of this PhD is to examine the accuracy of the concept of « antithomism » when applied to late XIIIth and early XIV th intellectual history. I firstly adress the historical context, from 1274 to 1324, and the arguments involving the theaching of Aquinas in various intellectual domains. In doing so I underline the various debates that occur about how to understand Aquinas(work looking specifically at censorship, the controversies between Franciscans and Dominicans and first rules about the various readings of Aquinas’works. The second part goes into further depth about the work of two scholars of the late XIIIthe century, who have been frequently labelled « antithomists » in today’s historiography : Roger Marston, OFM, and Dietrich of Freiberg, OP. I intend to examine how they refuse Thomas’noetic, from both a doctrinal and textual point of view.

La signification de l’œuvre de Juan Ginés de Sepúlveda, philosophe et historien espagnol du XVIè siècle ne fait aujourd’hui l’objet d’aucun consensus : s’agit-il d’un scolastique attardé au siècle de la Renaissance, d’un précurseur du catholicisme post tridentin, d’un crypto-luthérien, ou de l’un des grands humanistes de son temps ? Quelle est la portée exacte des thèses qu’il formula en 1550-1551 à Valladolid pour défendre la légitimité des guerres espagnoles dans le Nouveau Monde ? Après avoir suivi pas à pas la formation intellectuelle du philosophe, les débats auxquels il prit part (contre Erasme, Luther, ou Las Casas) et analysé son œuvre d’historien, notre recherche fait apparaître l’orientation profondément rationaliste et universaliste de sa démarche. Elle met en lumière l’importance, pour la pensée politique occidentale, de la définition qu’il donne de la barbarie. Dépourvue de toute connotation inégalitaire fondée sur la race ou la religion, cette définition, politique et morale, décrit la barbarie comme résultant d’institutions publiques attentatoires à la loi naturelle. Elle affirme le pouvoir critique de la Raison humaine à l’égard des institutions et des pouvoirs, dans le Nouveau Monde comme dans l’Ancien. / There is currently no consensus as to the significance of the work of sixteenth-century Spanish philosopher and historian Juan Ginés de Sepúlveda: was he an anachronistic scholastic in the century of the Renaissance, a precursor of post-Tridentine Catholicism, a crypto-Lutheran, or one of the great humanists of his time? What is the actual import of the arguments he put forward in Valladolid in 1550–1551 in defending the legitimacy of Spain's conquests in the New World? Founded on step-by-step examination of his intellectual training and the debateshe took part in (against Erasmus, Luther and Las Casas), and on close study of his work as a historian, my research reveals the deeply rationalist and universalist tendency of his approach and sheds fresh light on the importance, for Western political thinking, of his definition of barbarism. Devoid of all inegalitarian connotations based on race and religion, this political and moral definition describes barbarism as produced by public institutions detrimental to naturallaw, and asserts the critical power of human Reason with respect to institutions and constituted authority in the New World as in the Old.

The task of a reformed apologetics is the application of both theology and philosophy in the confrontation with unbelievers, bridging the gap between the natural man and the Gospel of Christ and trying to do justice to the multi-aspectual, existential and constitutive sides of created reality. In the Festschrift of Cornelius Van Til, two well-known reformational philosophers, Herman Dooyeweerd of the Netherlands and Hendrik Stoker of South Africa, among others, discussed with Van Til the methodology of Christian apologetics (Jerusalem and Athens 1971: viii). The investigation focus on the reflections of Dooyeweerd and Stoker on Van Til’s method, which attempted to break away from classical methods and to reform apologetics biblically. Thence, constructive criticisms, methodological integration of reformational insights and the opening up of new avenues of apologetic discourse follows after a structural evaluation of the dialogue between the three thinkers, leading to a Trinitarian, Modal-spherical method (TMSA) of apologetics, while still presupposing the biblical and triune essence of Van Til’s pressuppositional apologetics. After absorbing and integrating inter-related elements in its Trinitarian framework, the new method of apologetics will be introduced to broader Christianity via two integralist accounts of traditional Christian philosophy, both inspired by an interpretation Neo-Thomism, which in many respects correspond to the Neo-Calvinist vision. So that after non-dualistically expanding TMSA’s methodological foundation and scope of interaction non-, it can be briefly introduced to other nuances of apologetics at the final step of the thesis, in the hope of contributing for the ongoing reformation of the Church and its apologetic endevour. / MA (Missiology), North-West University, Potchefstroom Campus, 2014

The task of a reformed apologetics is the application of both theology and philosophy in the confrontation with unbelievers, bridging the gap between the natural man and the Gospel of Christ and trying to do justice to the multi-aspectual, existential and constitutive sides of created reality. In the Festschrift of Cornelius Van Til, two well-known reformational philosophers, Herman Dooyeweerd of the Netherlands and Hendrik Stoker of South Africa, among others, discussed with Van Til the methodology of Christian apologetics (Jerusalem and Athens 1971: viii). The investigation focus on the reflections of Dooyeweerd and Stoker on Van Til’s method, which attempted to break away from classical methods and to reform apologetics biblically. Thence, constructive criticisms, methodological integration of reformational insights and the opening up of new avenues of apologetic discourse follows after a structural evaluation of the dialogue between the three thinkers, leading to a Trinitarian, Modal-spherical method (TMSA) of apologetics, while still presupposing the biblical and triune essence of Van Til’s pressuppositional apologetics. After absorbing and integrating inter-related elements in its Trinitarian framework, the new method of apologetics will be introduced to broader Christianity via two integralist accounts of traditional Christian philosophy, both inspired by an interpretation Neo-Thomism, which in many respects correspond to the Neo-Calvinist vision. So that after non-dualistically expanding TMSA’s methodological foundation and scope of interaction non-, it can be briefly introduced to other nuances of apologetics at the final step of the thesis, in the hope of contributing for the ongoing reformation of the Church and its apologetic endevour. / MA (Missiology), North-West University, Potchefstroom Campus, 2014

Cette thèse analyse les conditions qui ont conduit à l'émergence d'un groupe qui diffusent la doctrine et la pensée de l'Église catholique au XXe siècle dans l'État de Rio Grande do Sul. L'hypothèse générale qui a guidé la recherche est que les Jésuites la promotion d'un processus entre les groupes formant, de un cotê d'uniformiser scolaire par leurs gymnases catholiques, et surtout de l'identité religieuse et intellectuelle à travers les activités dans leurs congrégations Mariannes. Il est démontré, sur la base de plusieurs sources, que le facteur d'homogénéisation du groupe n'est pas dans leur profil social, mais en uniforme scolaire a reçu, et en particulier dans la formation religieuse et intellectuelle résultat de l'action éducative des Jésuites étrangers dans les congrégations mariales. Se déroule cette constatation, le fait que dans un environnement culturel marqué par l'absence d'espaces universitaires, á formation philosophique fournies par ces jésuites, basées sur des interprétations du thomisme, déterminer le substrat idéologique et l’identité intellectuelle du groupe. Cette formation intellectuelle internationalisé déterminé que, parmi les membres du groupe, étant donné la tendance de la réception de la pensée catholique, ne créent pas un système philosophiques original. Avec ce type de formation l’action collective du groupe catholique a été orientée pour les espaces sociaux ils peuvent imposer leur identité intelectuelle, et la doctrine sociale de l'Eglise, comme l'articulation du mouvement catholique en l'état, la conquête des chaires de philosophie et des lois du travail, par exemple, l'Université, et la construction de l'ordre politique à travers l'insertion des postulats catholiques dans las constituants fédéral. / Esta tese analisa as condições que possibilitaram o surgimento de um grupo que difundiu a doutrina e o pensamento da Igreja Católica durante o século XX no Estado do Rio Grande do Sul. A hipótese geral que norteou a pesquisa é de que os Jesuítas promoveram um processo, entre os grupos que formaram, por um lado, de uniformização escolar, via seus Ginásios Católicos, e, sobretudo, de identificação religiosa e intelectual através das atividades nas suas Congregações Marianas. Demonstra-se, com base em fontes variadas, que o fator homogeneizador do grupo não se encontra em seu perfil social, mas sim na uniformização escolar recebida, e, sobretudo, na formação religiosa e intelectual decorrente da ação educativa dos jesuítas estrangeiros nas Congregações Marianas. Desdobra-se desta constatação, o fato de que, num ambiente cultural marcado pela ausência de espaços acadêmicos, a formação filosófica proporcionada por estes jesuítas alemães baseada nas reinterpretações do Tomismo, pautou o substrato ideológico e a identidade intelectual do grupo. Esta formação intelectual internacionalizada determinou que, entre os membros do grupo, dado o padrão de recepção de pensamento católico, não se produzisse um sistema filosófico original. Com este tipo de formação a ação coletiva do grupo católico direcionouse para os espaços sociais os quais pudessem impor sua identidade intelectual e a doutrina social da Igreja, como a articulação do movimento católico no Estado, a conquista das cátedras de Filosofia e de legislação trabalhista, por exemplo, na Universidade, e a construção da ordem política através inserção dos postulados católicos nas Constituintes. / This thesis analyzes the conditions that allowed the emergence of a group who diffused the doctrine and thinking of the Catholic Church during the twentieth century in the state of Rio Grande do Sul. The general hypothesis that guided the research is that the Jesuits promoted a process between the groups that formed on the one hand, standardization of scholar via their gymnasiums Catholics, and especially of religious and intellectual identity through the activities in their Marian Congregations. It is demonstrated, based on various sources, that the group factor homogenizing is not in their social profile, but in standardization scholar received, and especially in religious and intellectual formation resulting from activities educational of the Jesuits in the Marian Congregations. Unfolds this finding, the fact that in a cultural environment marked by the absence of academic spaces, the philosophical background provided by these Jesuits based on interpretations of Thomism, guided the substrate ideological and intellectual identity of the group. This training internationalized determined that, among the group members, given the pattern of reception of Catholic thought, did not produce an original philosophical system. With this type of formation the collective action of the Catholic group is moving on to the social spaces which could enforce its intellectual identity and the social doctrine of the Church as the articulation of the Catholic movement in the state, the conquest of the chairs of philosophy and labor laws, for example, at university, and the construction of political order through the insertion of the postulates Catholics in federal constituencies.

Cette thèse analyse les conditions qui ont conduit à l'émergence d'un groupe qui diffusent la doctrine et la pensée de l'Église catholique au XXe siècle dans l'État de Rio Grande do Sul. L'hypothèse générale qui a guidé la recherche est que les Jésuites la promotion d'un processus entre les groupes formant, de un cotê d'uniformiser scolaire par leurs gymnases catholiques, et surtout de l'identité religieuse et intellectuelle à travers les activités dans leurs congrégations Mariannes. Il est démontré, sur la base de plusieurs sources, que le facteur d'homogénéisation du groupe n'est pas dans leur profil social, mais en uniforme scolaire a reçu, et en particulier dans la formation religieuse et intellectuelle résultat de l'action éducative des Jésuites étrangers dans les congrégations mariales. Se déroule cette constatation, le fait que dans un environnement culturel marqué par l'absence d'espaces universitaires, á formation philosophique fournies par ces jésuites, basées sur des interprétations du thomisme, déterminer le substrat idéologique et l’identité intellectuelle du groupe. Cette formation intellectuelle internationalisé déterminé que, parmi les membres du groupe, étant donné la tendance de la réception de la pensée catholique, ne créent pas un système philosophiques original. Avec ce type de formation l’action collective du groupe catholique a été orientée pour les espaces sociaux ils peuvent imposer leur identité intelectuelle, et la doctrine sociale de l'Eglise, comme l'articulation du mouvement catholique en l'état, la conquête des chaires de philosophie et des lois du travail, par exemple, l'Université, et la construction de l'ordre politique à travers l'insertion des postulats catholiques dans las constituants fédéral. / Esta tese analisa as condições que possibilitaram o surgimento de um grupo que difundiu a doutrina e o pensamento da Igreja Católica durante o século XX no Estado do Rio Grande do Sul. A hipótese geral que norteou a pesquisa é de que os Jesuítas promoveram um processo, entre os grupos que formaram, por um lado, de uniformização escolar, via seus Ginásios Católicos, e, sobretudo, de identificação religiosa e intelectual através das atividades nas suas Congregações Marianas. Demonstra-se, com base em fontes variadas, que o fator homogeneizador do grupo não se encontra em seu perfil social, mas sim na uniformização escolar recebida, e, sobretudo, na formação religiosa e intelectual decorrente da ação educativa dos jesuítas estrangeiros nas Congregações Marianas. Desdobra-se desta constatação, o fato de que, num ambiente cultural marcado pela ausência de espaços acadêmicos, a formação filosófica proporcionada por estes jesuítas alemães baseada nas reinterpretações do Tomismo, pautou o substrato ideológico e a identidade intelectual do grupo. Esta formação intelectual internacionalizada determinou que, entre os membros do grupo, dado o padrão de recepção de pensamento católico, não se produzisse um sistema filosófico original. Com este tipo de formação a ação coletiva do grupo católico direcionouse para os espaços sociais os quais pudessem impor sua identidade intelectual e a doutrina social da Igreja, como a articulação do movimento católico no Estado, a conquista das cátedras de Filosofia e de legislação trabalhista, por exemplo, na Universidade, e a construção da ordem política através inserção dos postulados católicos nas Constituintes. / This thesis analyzes the conditions that allowed the emergence of a group who diffused the doctrine and thinking of the Catholic Church during the twentieth century in the state of Rio Grande do Sul. The general hypothesis that guided the research is that the Jesuits promoted a process between the groups that formed on the one hand, standardization of scholar via their gymnasiums Catholics, and especially of religious and intellectual identity through the activities in their Marian Congregations. It is demonstrated, based on various sources, that the group factor homogenizing is not in their social profile, but in standardization scholar received, and especially in religious and intellectual formation resulting from activities educational of the Jesuits in the Marian Congregations. Unfolds this finding, the fact that in a cultural environment marked by the absence of academic spaces, the philosophical background provided by these Jesuits based on interpretations of Thomism, guided the substrate ideological and intellectual identity of the group. This training internationalized determined that, among the group members, given the pattern of reception of Catholic thought, did not produce an original philosophical system. With this type of formation the collective action of the Catholic group is moving on to the social spaces which could enforce its intellectual identity and the social doctrine of the Church as the articulation of the Catholic movement in the state, the conquest of the chairs of philosophy and labor laws, for example, at university, and the construction of political order through the insertion of the postulates Catholics in federal constituencies.

Cette thèse analyse les conditions qui ont conduit à l'émergence d'un groupe qui diffusent la doctrine et la pensée de l'Église catholique au XXe siècle dans l'État de Rio Grande do Sul. L'hypothèse générale qui a guidé la recherche est que les Jésuites la promotion d'un processus entre les groupes formant, de un cotê d'uniformiser scolaire par leurs gymnases catholiques, et surtout de l'identité religieuse et intellectuelle à travers les activités dans leurs congrégations Mariannes. Il est démontré, sur la base de plusieurs sources, que le facteur d'homogénéisation du groupe n'est pas dans leur profil social, mais en uniforme scolaire a reçu, et en particulier dans la formation religieuse et intellectuelle résultat de l'action éducative des Jésuites étrangers dans les congrégations mariales. Se déroule cette constatation, le fait que dans un environnement culturel marqué par l'absence d'espaces universitaires, á formation philosophique fournies par ces jésuites, basées sur des interprétations du thomisme, déterminer le substrat idéologique et l’identité intellectuelle du groupe. Cette formation intellectuelle internationalisé déterminé que, parmi les membres du groupe, étant donné la tendance de la réception de la pensée catholique, ne créent pas un système philosophiques original. Avec ce type de formation l’action collective du groupe catholique a été orientée pour les espaces sociaux ils peuvent imposer leur identité intelectuelle, et la doctrine sociale de l'Eglise, comme l'articulation du mouvement catholique en l'état, la conquête des chaires de philosophie et des lois du travail, par exemple, l'Université, et la construction de l'ordre politique à travers l'insertion des postulats catholiques dans las constituants fédéral. / Esta tese analisa as condições que possibilitaram o surgimento de um grupo que difundiu a doutrina e o pensamento da Igreja Católica durante o século XX no Estado do Rio Grande do Sul. A hipótese geral que norteou a pesquisa é de que os Jesuítas promoveram um processo, entre os grupos que formaram, por um lado, de uniformização escolar, via seus Ginásios Católicos, e, sobretudo, de identificação religiosa e intelectual através das atividades nas suas Congregações Marianas. Demonstra-se, com base em fontes variadas, que o fator homogeneizador do grupo não se encontra em seu perfil social, mas sim na uniformização escolar recebida, e, sobretudo, na formação religiosa e intelectual decorrente da ação educativa dos jesuítas estrangeiros nas Congregações Marianas. Desdobra-se desta constatação, o fato de que, num ambiente cultural marcado pela ausência de espaços acadêmicos, a formação filosófica proporcionada por estes jesuítas alemães baseada nas reinterpretações do Tomismo, pautou o substrato ideológico e a identidade intelectual do grupo. Esta formação intelectual internacionalizada determinou que, entre os membros do grupo, dado o padrão de recepção de pensamento católico, não se produzisse um sistema filosófico original. Com este tipo de formação a ação coletiva do grupo católico direcionouse para os espaços sociais os quais pudessem impor sua identidade intelectual e a doutrina social da Igreja, como a articulação do movimento católico no Estado, a conquista das cátedras de Filosofia e de legislação trabalhista, por exemplo, na Universidade, e a construção da ordem política através inserção dos postulados católicos nas Constituintes. / This thesis analyzes the conditions that allowed the emergence of a group who diffused the doctrine and thinking of the Catholic Church during the twentieth century in the state of Rio Grande do Sul. The general hypothesis that guided the research is that the Jesuits promoted a process between the groups that formed on the one hand, standardization of scholar via their gymnasiums Catholics, and especially of religious and intellectual identity through the activities in their Marian Congregations. It is demonstrated, based on various sources, that the group factor homogenizing is not in their social profile, but in standardization scholar received, and especially in religious and intellectual formation resulting from activities educational of the Jesuits in the Marian Congregations. Unfolds this finding, the fact that in a cultural environment marked by the absence of academic spaces, the philosophical background provided by these Jesuits based on interpretations of Thomism, guided the substrate ideological and intellectual identity of the group. This training internationalized determined that, among the group members, given the pattern of reception of Catholic thought, did not produce an original philosophical system. With this type of formation the collective action of the Catholic group is moving on to the social spaces which could enforce its intellectual identity and the social doctrine of the Church as the articulation of the Catholic movement in the state, the conquest of the chairs of philosophy and labor laws, for example, at university, and the construction of political order through the insertion of the postulates Catholics in federal constituencies.

La théorie classique du contrat et ses corollaires, l’autonomie de la volonté des parties et le principe de la stabilité des contrats, ont longtemps régné en droit des obligations. Depuis l’introduction du Code civil du Québec, la notion de bonne foi a été l’objet de plusieurs textes de doctrine et de plusieurs décisions judiciaires phares. La notion est considérée comme l’outil de prédilection des juristes pour assurer une meilleure justice contractuelle, parfois pour développer des théories allant à l’encontre du principe de la stabilité des contrats. Or, le récent arrêt Churchill Falls nous enseigne que la bonne foi a ses propres contours et ne peut donc pas être utilisée en dehors des limites qui lui sont intrinsèques. Dans ce travail, la notion de bonne foi est revisitée conjointement avec la notion d’équité afin de présenter leurs paramètres fondamentaux initiaux, leurs mutations et leurs portées actuelles en droit civil québécois. Bien que ces deux outils contribuent à assurer une meilleure justice commutative dans les échanges, la bonne foi a ce l’équité n’a pas : une synchronicité avec les principes de stabilité des contrats et d’autonomie de la volonté. Cette constatation peut expliquer la mise au placard de l’équité à titre d’outil de justice dans le régime général des obligations. Ainsi, en filigrane, il appert que la stabilité des contrats demeure une valeur prédominante du législateur malgré les allures d’une nouvelle moralité du droit des obligations. / The classical theory of contract and its corollaries, the autonomy of the parties' will and the principle of the stability of contracts, have ruled the law of obligations for long. Since the introduction of the Civil Code of Québec, the notion of good faith has been the subject of several doctrinal texts and landmark judicial decisions. The notion is considered as the preferred tool of jurists to ensure a better contractual justice, sometimes to develop theories that run counter to the principle of the stability of contracts. However, the Supreme Court in its judgment Churchill Falls decision teaches us that good faith has its own contours and therefore cannot be used outside its intrinsic limits. In this paper, the notion of good faith is revisited in conjunction with the notion of equity to present their initial fundamental parameters, their mutations, and their current scope in Quebec civil law. Although both tools contribute to ensuring better commutative justice in exchanges, good faith has what equity does not: synchronicity with the principles of stability of contracts and autonomy of the will. This observation may explain the shelving of equity as a tool of justice in the general regime of obligations. Thus, it appears that the stability of contracts remains a predominant value of the legislator despite the appearance of a new morality in the law of obligations.