Journal articles: 'De Chardin'

1

Pinto, Éveline. "Chardin et sonPhilosophe." Revue de synthèse 118, no. 1 (January 1997): 37–64. http://dx.doi.org/10.1007/bf03181336.

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Grennan, Eamon. "A Leaf from Chardin." Hudson Review 57, no. 1 (2004): 99. http://dx.doi.org/10.2307/4151384.

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Greeley, Robin Adèle. "Chardin, time and mastery." Word & Image 19, no. 4 (October 2003): 281–95. http://dx.doi.org/10.1080/02666286.2003.10406240.

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Undank, Jack. "Chardin and the Domestic Sublime." Studies in Eighteenth-Century Culture 19, no. 1 (1990): 3–22. http://dx.doi.org/10.1353/sec.1990.0002.

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Rosenberg, Pierre. "Lucian Freud, Watteau et Chardin." Commentaire Numéro 147, no. 3 (August 28, 2014): 615–18. http://dx.doi.org/10.3917/comm.147.0615.

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Gunardi, Andy. "Mistisisme Baru: Teilhard De Chardin." Humaniora 6, no. 1 (March 2, 2015): 123. http://dx.doi.org/10.21512/humaniora.v6i1.3306.

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Modernism today needs a new approachment in action and faith. Mysticism in the past is not sufficient to fulfil the needs today. The ways how to be faithfull through praying, and leaving the world should be transformed. Teilhard de Chardin, even lived in the 19th century, has had tought beyond his era. Today his idea and the way of his mysticism have a place. He wanted to unify all spiritual experiences in the past with modernism which has desire to know more the knowledges about earth. He tried to bring the science in as an effort to know more God and to love Him.His mysticism uses the daily life as a part of praying and a place to meet God. This study was based on a survey of young children and also consulting assistance to two students for 6 months. The method used is qualitative as well as quantitative. Mysticism associated with the dimensions of spiritual and also the dimension outside the spiritual. Mysticism is the driving force of love. Love unites two persons, namely God that exceeds any and all humans. Love relationship could be established both in spirit and the relationship of human with the world.

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Fenimore, D. "Pierre Teilhard De Chardin: Writings." Interdisciplinary Studies in Literature and Environment 10, no. 1 (January 1, 2003): 276–77. http://dx.doi.org/10.1093/isle/10.1.276.

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Levesque, Catherine. "Chardin: “Sage Rival of Nature”." Eighteenth-Century Life 39, no. 3 (August 25, 2015): 92–96. http://dx.doi.org/10.1215/00982601-3143815.

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Ogee, Frederic. "Chardin's Time: Reflections on the Tercentenary Exhibition and Twenty Years of Chardin Scholarship." Eighteenth-Century Studies 33, no. 3 (2000): 431–50. http://dx.doi.org/10.1353/ecs.2000.0030.

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Kennelly, Brian G. "Originalités proustiennes ed. by Philippe Chardin." French Review 85, no. 5 (2012): 943–44. http://dx.doi.org/10.1353/tfr.2012.0293.

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Tinguely, Frédéric. "La différence religieuse selon Jean Chardin." Dix-septième siècle 278, no. 1 (2018): 111. http://dx.doi.org/10.3917/dss.181.0111.

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Guichet, Jean-Luc. "L'animal dans la peinture de Chardin." Dix-huitième Siècle 36, no. 1 (2004): 547–56. http://dx.doi.org/10.3406/dhs.2004.2636.

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Humbert-Mougin, Sylvie. "In memoriam. Philippe Chardin (1948-2017)." Revue de littérature comparée 365, no. 1 (2018): 119. http://dx.doi.org/10.3917/rlc.365.0119.

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Tunstall, Kate E. "Diderot, Chardin et la matière sensible." Dix-huitième siècle 39, no. 1 (2007): 577. http://dx.doi.org/10.3917/dhs.039.0577.

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Birx, H. James. "Pierre Teilhard de Chardin: Critical Reflections." Anthropologia integra 6, no. 1 (June 9, 2015): 7–22. http://dx.doi.org/10.5817/ai2015-1-7.

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Geopaleontolog a jezuitský kněz Pierre Teilhard de Chardin se směle pokusil sloučit osobního Boha a kosmickou evoluci do unikátního filozofického světonázoru, jenž uznává hodnotu vědy i teologie. Vycházeje ze svých vlastních zamyšlení a zkušeností, nabídl obsáhlou a sjednocenou interpretaci skutečnosti založenou na čtyřech základních myšlenkách: pronikající duch, zákon komplexity-vědomí, kritické hranice, a budoucí Bod Omega. Výsledkem je dynamický panenteismus, který v rámci planetární historie přikládá lidské existenci zvláštní význam a zároveň obhajuje mystickou jednotu našeho druhu s Bohem-Omega na konci lidské evoluce na Zemi.

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De Fraga Gomes, Tiago, and Everton Ricardo Berny Machado. "Teologia da eucaristiaem Teilhard de Chardin." Revista de Cultura Teológica, no. 101 (April 30, 2022): 122–37. http://dx.doi.org/10.23925/rct.i101.55698.

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Na tradição cristã a celebração eucarística sempre ocupou um lugar central. O Concílio Vaticano II reconhece-a como fonte e cume de toda a vida cristã. Embora a Eucaristia ocupe um lugar de grande relevância na fé cristã, a sua compreensão não está isenta de questionamentos propostos pela cultura moderna. Uma reflexão atualizada da teologia da Eucaristia é uma tarefa necessária e permanente para manter viva a fé sacramental da Igreja e expressar de forma atual o que de fato se crê. Contudo, essa reflexão não pode ignorar as contribuições da Sacrosanctum Concilium e a renovação litúrgica das últimas décadas. O presente estudo visa confrontar a contribuição do Concílio Vaticano II com a teologia litúrgico-eucarística do jesuíta Teilhard de Chardin que contribuiu consideravelmente para um diálogo entre ciência e fé. Parte-se da tese de que é possível encontrar pontos afins capazes de propor uma compreensão da Eucaristia na sua dimensão cósmica.

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Delio, Ilia. "Teilhard de Chardin and World Religions." Journal of Ecumenical Studies 54, no. 3 (2019): 306–27. http://dx.doi.org/10.1353/ecu.2019.0028.

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VALENTINE, RUTH. "Variations on a theme of Chardin." Critical Quarterly 32, no. 3 (September 1990): 62. http://dx.doi.org/10.1111/j.1467-8705.1990.tb00607.x.

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Vale, Carol Jean. "Teilhard de Chardin: Ontogenesis vs. Ontology." Theological Studies 53, no. 2 (June 1992): 313–37. http://dx.doi.org/10.1177/004056399205300206.

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Ballweg, John M. "Undergraduates Discover Pierre Teilhard de Chardin." Horizons 19, no. 2 (1992): 277–87. http://dx.doi.org/10.1017/s0360966900026268.

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AbstractOne does not read far or engage in a discussion about the complexity of the modern world without sensing an evolutionary vision which reflects the thought of Teilhard de Chardin. College students who are introduced to the Teilhardian vision respond in positive and creative ways. Teaching such a course reveals insights into young people's reaction to the present and future implications of a high-tech society. In an age of increasing control over the forces of nature by human-kind, crucial questions emerge. Two concerns attract students to Teilhard: fear of the future in terms of the direction and quality of human life; and an interest in the relationship between religion and science, which indicates substantive attitudes of a younger generation toward faith in God. Whether there is agreement with Teilhard is not the question, but the fact that he has pressed us to face the issues.

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Fuller, Steve. "Whatever happened to Teilhard de Chardin?" Futures 40, no. 10 (December 2008): 920–23. http://dx.doi.org/10.1016/j.futures.2008.07.031.

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Still, Judith. "ENLIGHTENMENT HOSPITALITY: THE CASE OF CHARDIN." French Studies 60, no. 3 (July 1, 2006): 364–68. http://dx.doi.org/10.1093/fs/knl035.

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Szabó, Ferenc. "Teilhard De Chardin: „Az Örök Női”." A Női dimenzió 2, Különszám (2022): 7–14. http://dx.doi.org/10.55344/andfhksz.2201007.

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A jezsuita tudós evolucionista világképébe, az Egyetemes Krisztus által vonzott „teremtő egyesülés” víziójába illeszti a testi szerelem „kozmikus energiáját”, és innen kiindulva magyarázza a férfi és a nő „spirituális” szerelmét. Az egyre nagyobb szellemiség felé tartó világfejlődésben az Érosz Agapévá alakulhat a Szeretet-Isten vonzására, és ebben a személyesedő mindenségben döntő szerepe van az eszményi Örök Női, BEATRIX magasba emelő vonzásának. Teilhard szerint az „Anyag lelki hatalmának” csúcspontján ragyog fel a testi szerelem és a „Női” lelki hatalma. A jezsuita Teilhard e vízió távlatában értelmezi a szerzetesi tisztaság-fogadalom evangéliumi eszményét. Az Örök Női tökéletes eszménye Jézus Szűz-Anyja, az ISTENSZÜLŐ.

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Pin, Alex Gonçalves. "Pierre Teilhard de Chardin. Uma perspectiva teológica para a juventude." Revista Eclesiástica Brasileira 74, no. 293 (October 19, 2018): 121–41. http://dx.doi.org/10.29386/reb.v74i293.553.

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O presente artigo pretende abordar o fenômeno juvenil a partir da perspectiva antropo-teológica do cientista, filósofo e teólogo jesuíta Pierre Teilhard de Chardin, procurando evidenciar a juventude como realidade teológica. O texto relaciona as características básicas do pensamento de Teilhard de Chardin, i.é, o cósmico, o humano e o crístico a três aspectos juvenis (a personalização, o amor e o projeto), que o autor acredita serem fundamentais para a compreensão da juventude, segundo a tese proposta.Abstract: The present article want comments the younger phenomenon into the perspective antropo-theologic by Jesuit Pierre Teilhard Chardin, looking for to evidence the youngness like theological reality. The text join the basic characteristics from Teilhard Chardin though, it’s means, the cosmic, the human, and the christic from three youngness aspects (the personalization, the love and the project) what the writer believes be structural to the comprehension from youngness like the idea proposed.Keywords: Youngness. Teilhard de Chardin. Theology.

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Knights, Philip. ""The Whole Earth My Altar": A Sacramental Trajectory for Ecological Mission « La terre tout entière est mon autel » : trajectoire sacramentelle pour une mission écologique "Die ganze Welt ist mein Altar": Eine sakramentale Wegbeschreibung für eine ökologische Mission "La tierra entera es mi altar": Una trayectoria sacramental para una misión ecológica." Mission Studies 25, no. 1 (2008): 56–72. http://dx.doi.org/10.1163/157338308x293918.

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AbstractThis paper proposes a sacramental vision of the world as both an expression of and an impetus for Christian mission in the face of the current ecological crisis. This is an outworking of Panentheist turns in recent theology and spirituality, although there is much variety in forms of Panetheism and also such emphases have a long Christian history. The paper examines a particular form of sacramental Panentheism as found in two pieces of writing by Pierre Teilhard de Chardin: e Priest and e Mass on the World. In both of these Teilhard de Chardin considers the world around him through the lens of the pattern of the eucharistic liturgy and the role of the priest. The world is offered; the Holy Spirit is invoked; and divine transformation is celebrated. These almost poetic meditations stress the divine compassion for and connection with the material world. Teilhard de Chardin's "eucharistic extensions" suggest seeing the cosmos as both a signifier of the Divine and a location of divine action and energy. Christian mission in this perspective demands: that we discover the truth of where we are; that we experience our location in nature deeply, even spiritually; that we seek the advancement of the world; in particular that it may be fashioned according to its destiny in God. The frame of the Eucharist shapes our perception of the world and utilises the worldly as a vehicle of divine transformation. Our attitudes to the world must be the inspiration for our activity in the world. The sacramental vision demands missional and ecological action. Cet article propose une vision sacramentelle du monde à la fois comme une expression de la mission chrétienne face à la crise écologique actuelle, et un élan de cette même mission pour y répondre. Ceci est une retombée des tournants panenthéistes dans la théologie et la spiritualité récentes, même s'il y a beaucoup de variétés dans les formes de panenthéisme et si de tels accents ont déjà une longue histoire chrétienne. L'article examine une forme particulière de panenthéisme sacramentel rencontré dans deux écrits de Pierre Teilhard de Chardin : Le Prêtre et La messe sur le monde. Dans ces deux textes, Teilhard de Chardin regarde le monde qui l'entoure à travers la lunette du schéma de la liturgie eucharistique et du rôle du prêtre. Le monde est offert ; le Saint Esprit est invoqué ; et la transformation divine est célébrée. Ces méditations quasi poétiques soulignent la compassion divine pour le monde matériel et le lien entre les deux. Les « extensions eucharistiques » de Teilhard de Chardin poussent à considérer le Cosmos comme un signe du Divin et un lieu de l'action et de l'énergie divine. Der Artikel trägt eine sakramentale Weltsicht vor, die sowohl Ausdruck als auch Impuls für die christliche Mission angesichts der gegenwärtigen ökologischen Krise ist. Sie ist eine Anwendung panentheistischer Entwicklungen in der neueren Theologie und Spiritualität, obwohl es eine große Vielfalt an Panentheismusformen gibt und solche Akzentsetzungen eine lange christliche Geschichte haben. Der Artikel untersucht eine besondere Form des sakramentalen Panentheismus, wie er sich in zwei Schriften von Pierre Teilhard de Chardin zeigt: Der Priester und Die Messe der Welt. In diesen beiden Schriften versteht Teilhard de Chardin die Welt um ihn im Sinne einer eucharistischen Liturgie und der Rolle des Priesters. Die Welt wird geopfert; der Heilige Geist wird angerufen; und die göttliche Wandlung wird gefeiert. Diese fast poetischen Meditationen betonen das göttliche Erbarmen und die Verbindung mit der materiellen Welt. Teilhard de Chardins "eucharistische Ausweitungen" schlagen vor, den Kosmos sowohl als Zeichen als auch als Ort göttlichen Handelns und göttlicher Energie zu verstehen. Este texto propone una visión sacramental del mundo como una expresión y un impulso para la misión cristiana de cara a la actual crisis ecológica. Se trata de una elaboración de giros panenteístas en la teología y espiritualidad recientes, aunque exista una gran variedad en las formas de panenteísmo y estos énfasis tengan una larga historia cristiana. El artículo analiza una forma particular de panenteísmo sacramental como se lo encuentra en dos escritos de Pierre Teilhard de Chardin: El Sacerdote y La Misa sobre el Mundo. En ambos, Teilhard de Chardin considera el mundo a su alrededor a través del lente de la estructura de una liturgia eucarística y el papel del sacerdote. Se ofrece el mundo; se invoca al Espíritu Santo; y se celebra la transformación divina. Estas meditaciones casi poéticas enfatizan la compasión divina por y la conexión con el mundo material. Las "extensiones eucarísticas" de Teilhard de Chardin proponen mirar el universo tanto como el significante de lo Divino como la ubicación de la acción y energía divinas.

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KANE, FRANCIS. "The Absent Patient: A Meditation on a Chardin Painting." Cambridge Quarterly of Healthcare Ethics 9, no. 1 (January 2000): 7–16. http://dx.doi.org/10.1017/s0963180100901026.

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“Monsieur Chardin is obliged to keep his subject before his eyes.” That remark, by a long forgotten critic, was meant as a rebuke for the painter who did not work from sketches. Jean Simeon Chardin's counter, “We have to teach our eyes to look.”

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Degroult, Nathalie. "Le Méchant Vieux Temps by Philippe Chardin." French Review 84, no. 2 (2010): 411–12. http://dx.doi.org/10.1353/tfr.2010.0111.

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Lu, Bosco. "L’Amour comme Énergie chez Teilhard de Chardin." Nouvelle revue théologique 126, no. 2 (2004): 177. http://dx.doi.org/10.3917/nrt.262.0177.

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Rankin, Marianne. "Teilhard de Chardin and Sir Alister Hardy." Modern Believing 50, no. 3 (July 2009): 19–32. http://dx.doi.org/10.3828/mb.50.3.19.

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Gunardi, Andy. "Pandangan Teilhard De Chardin: Agama dan Evolusi." Humaniora 5, no. 2 (October 30, 2014): 968. http://dx.doi.org/10.21512/humaniora.v5i2.3202.

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Indonesia has varieties in religions. The varieties some time make conflicts among religions, especially Islam and Christians. This situation brings two choices. First is to be vulnerable because of conflicts and the second is a source for better life and faith. For sure the choice will be number two. According to research and Teilhard theory, convergence of religions will transform one’s faith to God. Teilhard says that religions cannot be separated from evolution. Religions are in progress. In the beginning they teach to have individual salvation, and now to have salvation collectively. Collectiveness is signed by neo-humanism in modern age and the rising of intereligios diologue. This article is hoped to contribute the new sight how people’s faith and see the other religions and also strengthen interreligious diologue especially through living diologue.

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Jirousová, Františka. "Pojem komplexity v díle Teilharda de Chardin." FILOSOFIE DNES 8, no. 1 (December 8, 2016): 22–47. http://dx.doi.org/10.26806/fd.v8i1.215.

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Záměrem textu je vyložit pojem komplexity v křesťanské evoluční teorii Teilharda de Chardin. V úvodu je nastíněna Teilhardova metoda pracující s hodnotovým aspektem a rozlišující tři kvality bytí (jednotu, různorodost a intenzitu vztahů), které v evoluci narůstají. Hlavní část článku tvoří pokus o nalezení kritéria komplexity různých celků a organismů na základě těchto tří kvalitativních aspektů. V závěru textu je načrtnuto hlavní teologické téma Teilhardovy teorie: Bohem stanoveným cílem evoluce založené na sebeorganizaci je umožnit kreativitu a svobodu na každé z evolučních rovin, a to v míře podle dosaženého stupně komplexity. Na úrovni noosféry dosahuje svoboda své plnosti a starost o pokračování evoluce, včetně nalezení vlastního jedinečného příspěvku do komplexních celků lidských společenství, se stává vlastním úkolem člověka jako spolupracovníka na tvoření světa. The paper presents the concept of complexity in the Christian evolutionary theory of Teilhard de Chardin. First, the Teilhard’s method is presented, dealing with values and distinguishing three qualities of being (unity, diversity and intensity of relationships) which increase in the evolution. Author then attempts to find criteria of complexity of different systems and living entities, based on the three mentioned qualities. Finally, the main theological topic of Teilhard’s theory is sketched: Evolution is based on self-organization and its goal (determined by God) is to enable creativity and freedom at each evolutionary level according to the level of attained complexity. At the level of noosphere, freedom reaches its fullness; the concern of human being as a co-worker on creation of the world with advancing evolution becomes his main task, including the search for one’s own unique contribution to the complexity of the human systems.

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Grumett, David. "The Eucharistic Cosmology of Teilhard de Chardin." Theology 110, no. 853 (January 2007): 22–30. http://dx.doi.org/10.1177/0040571x0711085304.

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Wright, Owen. "Persian perspectives: Chardin, De la Borde, Kaempfer." rast müzikoloji dergisi 7, no. 2 (October 25, 2019): 2050–83. http://dx.doi.org/10.12975/pp2050-2083.

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FERREROF, Michele. "Chinese Influences on Pierre Teilhard de Chardin." Comparative Literature: East & West 19, no. 1 (October 2013): 1–17. http://dx.doi.org/10.1080/25723618.2013.12015495.

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FERREROF, Michele. "Chinese Influences on Pierre Teilhard de Chardin." Comparative Literature: East & West 18, no. 1 (March 2013): 1–17. http://dx.doi.org/10.1080/25723618.2013.12015509.

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Whyte, Ryan. "Exhibiting Enlightenment: Chardin as tapissier." Eighteenth-Century Studies 46, no. 4 (2013): 531–54. http://dx.doi.org/10.1353/ecs.2013.0035.

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Bryson, Norman. "Chardin and the Text of Still Life." Critical Inquiry 15, no. 2 (January 1989): 227–52. http://dx.doi.org/10.1086/448483.

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Shushakov, Egor Sergeevich. "Concept of the development of nature and society in the works of P. Teilhard de Chardin and comparison of his views with the ideas of globalization of Z. Bauman." Философия и культура, no. 7 (July 2021): 67–74. http://dx.doi.org/10.7256/2454-0757.2021.7.26204.

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The object of this research is the concept of evolutionary development of the universe of P. Teilhard de Chardin and the concept of “liquid” reality” of Z. Bauman. The subject is the methodology of P. Teilhard de Chardin and his idea of the future of social development, as well as Z. Bauman’s description of the key characteristics of globalization. Emphasis is placed on the methodology of P. Teilhard de Chardin (interaction of tangential and radial energies), as within the framework his concept, the social, biological and physical phenomena do not have fundamental differences and abide the general universal laws. In broad outlines, the article reconstructs the idea of P. Teilhard de Chardin on social development and the theses of Z. Bauman about the key characteristics of modern globalization. The novelty of the research lies in the attempt to present the methodology of P. Teilhard de Chardin as acceptable for modern science and highlight its predictive power; as well as in comparative analysis of the ideas of Z. Bauman and P. Teilhard de Chardin on the processes of global social integration. The following conclusions are made: both scholars advance the idea on the progressing polarization of society; 2) globalization in their works correlates with the process of individualization of social actors, and defense of own identity.

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Madelin, Henri. "Pierre Teilhard de Chardin et Lucile Swann. Correspondance." Nouvelle revue théologique TOME131, no. 4 (2009): 809. http://dx.doi.org/10.3917/nrt.314.0809.

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Grosos, Philippe. "Karl Jaspers, Siegfried Giedion, Pierre Teilhard de Chardin." Revue de Théologie et de Philosophie 154, no. 2 (July 15, 2022): 157–69. http://dx.doi.org/10.47421/rthph154_2_157-169.

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Par-delà leurs irréductibles différences, le philosophe Karl Jaspers, l’historien d’art Siegfried Giedion et le théologien Pierre Teilhard de Chardin ont ceci de commun qu’en élaborant chacun une pensée de l’histoire, ils ont su porter attention au concept de « préhistoire ». Et ils l’ont fait à une époque où seuls les préhistoriens s’intéressaient à la question. Que nous apprennent leurs analyses ? En quoi nous permettent-elles, aujourd’hui, de remettre en question l’opposition ordinairement admise entre histoire et préhistoire ? Peut-on voir en ces pensées un appel à refonder une philosophie de l’histoire ?

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Tucker, Mary Evelyn. "The Ecological Spirituality of Pierre Teilhard de Chardin." Spiritus: A Journal of Christian Spirituality 7, no. 1 (March 2007): 1–19. http://dx.doi.org/10.1353/scs.2007.0020.

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Giard, Luce. "Pierre Teilhard de Chardin, entre Ciel et Terre." Esprit Juin, no. 6 (2015): 59. http://dx.doi.org/10.3917/espri.1506.0059.

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Schlegel, Jean-Louis. "Le transhumanisme et Teilhard de Chardin, même combat ?" Esprit Mars, no. 3 (2017): 68. http://dx.doi.org/10.3917/espri.1703.0068.

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Firmanto, Antonius Denny. "PIERRE TEILHARD DE CHARDIN IMAM DI TENGAH PERANG." Jurnal Ledalero 16, no. 1 (June 3, 2017): 26. http://dx.doi.org/10.31385/jl.v16i1.55.26-33.

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World War I was a horrifying episode in human history. Some, however, saw past the brutality of the fighting, the squalid conditions of the trenches, and the excessive casualties on both sides, and instead saw God. World War I led to questions about humanity and its meaning. Pierre Teilhard de Chardin was one of thousands of clergy, religious, and seminarians who experienced World War I as a conscript in Northern France. <b>Keywords:</b> priest, élan vital, war Perang Dunia I adalah salah satu periode yang paling mengerikan dalam sejarah manusia. Kendatipun demikian, di tengah kondisi nan brutal seperti itu sesungguhnya orang masih sanggup menemukan Allah. Perang Dunia I, bagaimanapun, menimbulkan pertanyaan mendasar tentang kemanusiaan dan maknanya. Pierre Teilhard de Chardin adalah salah satu dari ribuan klerus, religius, dan seminaris yang mengalami Perang Dunia I sebagai prajurit di Perancis Utara. <b>Kata-kata kunci: imam, elan vital, perang</b>

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De Bont, Raf. "Le réseau louvaniste de Pierre Teilhard de Chardin." Revue d'Histoire Ecclésiastique 101, no. 3-4 (December 2006): 1071–92. http://dx.doi.org/10.1484/j.rhe.3.133.

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Mezzetti, Monia. "Originalités proustiennes, sous la direction de Philippe Chardin." Studi Francesi, no. 166 (I | LVI) (April 1, 2012): 179. http://dx.doi.org/10.4000/studifrancesi.4792.

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Grumett, David. "Church, World and Christ in Teilhard de Chardin." Ecclesiology 1, no. 1 (2004): 87–103. http://dx.doi.org/10.1177/174413660400100105.

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AbstractIn the cosmology and theology of Pierre Teilhard de Chardin, the Church has not often been considered to possess any significant function. In fact, Teilhard devotes considerable attention to several key ecclesiological questions. Fundamental to the Christian mission of the conversion of the world to Christ is an incarnational theology of the conversion of the Church to the world. This requires the Church to accept the modern world as currently and contingently constituted. The Church spiritually transforms the materiality of the world in its sacraments and through the practical works of its members. It provides the physical means of the convergence of the world towards its final unity, and for this reason calls its members to obedience, despite its imperfections. Catholicism has the potential to bring all Christians to unity in a self-transforming ecumenism that could also encompass other faiths.

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O'Hear, Anthony. "The real or the Real? Chardin or Rothko?" Royal Institute of Philosophy Supplement 32 (March 1992): 47–58. http://dx.doi.org/10.1017/s1358246100005646.

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I will begin by considering some themes from Proust's wonderful essay on Chardin, Chardin and Rembrandt (Proust, 1988). Proust speaks of the young man ‘of modest means and artistic taste’, his imagination filled with the splendour of museums, of cathedrals, of mountains, of the sea, sitting at table at the end of lunch, nauseated at the ‘traditional mundanity’ of the unaesthetic spectacle before him: the last knife left lying on the half turned-back table cloth, next to the remains of an underdone and tasteless cutlet. He cannot wait to get up and leave, and if he cannot take a train to Holland or Italy, he will at least go to the Louvre to have sight of the palaces of Veronese, the princes of van Dyck and the harbours of Claude. Doing this will, of course, make his return to his home and its familiar surroundings seem yet more drab and exasperating.

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Padiyar, Satish. "Proust and Old Time: On ‘Chardin’ and ‘Watteau’." Oxford Art Journal 39, no. 2 (August 2016): 311–19. http://dx.doi.org/10.1093/oxartj/kcw013.

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Bartkienė, Inga. "Kalbos vaidmuo Pierre Teilhard de Chardin evoliucijos teorijoje." SOTER: Journal of Religious Science 64 (2017): 9–19. http://dx.doi.org/10.7220/2335-8785.64(92).1.

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Journal articles on the topic 'De Chardin'

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