. . . . . "Liturgie chr\u00E9tienne primitive" . "La pr\u00E9sente recherche s'applique \u00E0 d\u00E9gager la th\u00E9ologie de l'eucharistie sous-jacente \u00E0 une pr\u00E9dication populaire. Le contexte, pour Jean Chrysostome, est celui de l'initiation chr\u00E9tienne de nouveaux convertis, marqu\u00E9s par le paganisme ambiant dans la ville d'Antioche o\u00F9 la communaut\u00E9 juive, en outre, exerce un grand rayonnement. Apr\u00E8s une lecture de la quasi-totalit\u00E9 du corpus, l\u2019\u00E9tude s\u2019est centr\u00E9e sur cinq hom\u00E9lies conserv\u00E9es sous la forme o\u00F9, tr\u00E8s probablement, elles furent prononc\u00E9es. Pour \u00E9tudier de tels textes, la m\u00E9thode a combin\u00E9 la s\u00E9miotique contemporaine attentive aux jeux de langage ainsi que les ressources de la philologie et de la rh\u00E9torique. La th\u00E9ologie de Jean Chrysostome peut \u00EAtre discern\u00E9e, non tant dans l\u2019agencement des concepts, que dans la strat\u00E9gie \u00E9nonciative qu\u2019il adopte \u00E0 l'adresse des \\\"demi-chr\u00E9tiens\\\". Cette th\u00E9ologie repose sur une interpr\u00E9tation originale des Ecritures qui est ins\u00E9parablement explication et application dans la vie chr\u00E9tienne. Ce travail permet de mettre en valeur, chez Jean Chrysostome, une mystagogie comme proc\u00E9d\u00E9 de conversion en profondeur. L'eucharistie appara\u00EEt alors comme ins\u00E9parable d'une mani\u00E8re de vivre dont l'aum\u00F4ne et la r\u00E9conciliation sont les fruits. La th\u00E9ologie de Jean Chrysostome est fa\u00E7onn\u00E9e par son rapport critique au sacrifice. Celui-ci, souvent rappel\u00E9, n'est pas caract\u00E9ris\u00E9 par son objet mais par les dispositions de l'offrant, son ob\u00E9issance \u00E0 Dieu notamment. Un troisi\u00E8me terme rend compte de l'eucharistie : l'anaphore, si l'on entend par l\u00E0 non seulement la pri\u00E8re eucharistique mais aussi un processus de r\u00E9f\u00E9rence et d'\u00E9l\u00E9vation. Par la c\u00E9l\u00E9bration, les participants sont rendus pr\u00E9sents \u00E0 l'unique \u00E9v\u00E9nement du salut qui ne cesse, en retour, de les transformer." . . . "Theologie sacramentaire" . "Eucharistie -- Doctrines religieuses -- 30-600 (\u00C9glise primitive)" . . . . . "Eucharistie -- Liturgie -- 30-600 (\u00C9glise primitive)" . . . . "Th\u00E8ses et \u00E9crits acad\u00E9miques" . . "Pr\u00E9dication -- 30-600 (\u00C9glise primitive)" . . . "2008" . . "Bible, A.T. -- Ex\u00E9g\u00E8se -- 30-600 (\u00C9glise primitive)" . "La th\u00E9ologie de l'eucharistie selon Jean Chrysostome, \u00E9tude du sch\u00E9ma sacrificiel" . "Patristique grecque" . "Sacrifice eucharistique" . . "La th\u00E9ologie de l'eucharistie selon Jean Chrysostome, \u00E9tude du sch\u00E9ma sacrificiel" . . . "\u00C9vang\u00E9lisation" . "This research attempts to bring out the theology of the Eucharist that underlies a body of preaching aimed at the common people. The context in which John Chrysostom operates is that of the Christian initiation of new converts, marked by the paganism that prevailed in the city of Antioch; where the Jewish community also exerted a strong influence. After a near-exhaustive reading of the corpus, we focused our study on five homilies that have been preserved in the form in which they were most probably delivered. The method applied to these texts combines modern semiotics, which is attentive to the interplay of linguistic effects, with the resources of philology and rhetoric. Chrysostom\u2019s theology can be distinguished not so much in the way he articulates concepts as in the enunciative strategy he uses to address these \u201Chalf-Christians\u201D. This theology is grounded in an original interpretation of the Scriptures \u2013in which explanation and application to Christian life are not be dissociated.This study highlights the presence, in the work of John Chrysostom, of a mystagogy that is a path to indepth conversion. The Eucharist then appears as indissolubly linked to a way of life which bears fruits of charity and reconciliation. What gives the theology of John Chrysostom its distinctive shape is its critical relation to the notion of sacrifice. The latter, which is frequently made mention of, is not characterized by its object, but by the inner disposition of he who offers it \u2013 most notably by his submission to God . A third term can account for the Eucharist : anaphora, provided we take it to include not only the Eucharistic prayer, but also a process of reference and uplift. Through the celebration, the participants are made witnesses to the unique event of salvation, which, in return, will never stop transforming them." . "Text" . . "Eucharistie -- 30-600 (\u00C9glise primitive)" . "Jean Chrysostome (saint) (saint) (0347?-0407) -- Eucharistie" . "Jean Chrysostome (saint) (saint) (0347?-0407) -- Critique et interpr\u00E9tation" . "The Theology of the Eucharist according to John Chrysostom, a study of the sacrificial pattern" . .