Dissertations / Theses: 'Incarnation'

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Bartel, Timothy W. "Trinity and incarnation." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.334935.

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Samms, Daniel Christopher. "Incarnation and the nature of miracle Thomas Forsyth Torrance's view of the Incarnation /." Lynchburg, Va. : Liberty University, 2008. http://digitalcommons.liberty.edu.

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Diller, Kevin Scott. "Timelessness, relationality and the incarnation." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Lorber, Jean-Luc. "La poetique de l'incarnation proposition de lecture theologique." Université Marc Bloch (Strasbourg) (1971-2008), 1997. http://www.theses.fr/1997STR20034.

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Ce travail propose une lecture theologique de trois grandes oeuvres poetiques, avec en filigrane la notion d'incarnation. Entendue sous le sens global d'experience poetique, l'incarnation est d'abord etudiee a partir des orientations fondatrices de charles baudelaire. C'est avec baudelaire, en effet, que l'on comprend qu'un poete moderne s'incarne avec l'aide du christianisme et contre lui. Fidele a ces intuitions, yves bonnefoy attribue a la poesie le caractere de "verite de parole", la poesie faisant naitre a ce qui est, dans une lumiere d'incarnation. Or, si ce poete semble privilegier dans le christianisme les mots et les images ayant fraye avec le neoplatonisme et surtout le plotinisme, il parait vouloir ignorer l'univers proprement biblique. Le poete moderne hesite-t-il a faire son fruit d'une parole revelee ? craindrait-il d'y perdre plus que d'y gagner ? c'est en ce sens que jean grosjean affirme sa singularite, en choisissant d'engager son oeuvre dans le principe d'une incarnation biblique. La parole recoit le nom de "messie" et, de meme que le messie est fils parce que parole ou "langage", tout homme est appele a naitre du langage comme disciple, dans l'aujourd'hui du temps. Tout en soulevant le probleme de l'institution ecclesiale dont il parait contester la tutelle, jean grosjean assimile la demarche poetique a un cheminement d'adhesion pascale. Somme toute, une telle recherche, dans son ensemble, ne peut pas laisser indifferent et, a condition de savoir trouver une nourriture dans l'experience poetique, le theologien peut en tirer une certitude, celle du devoir d'incarnation, pour decouvrir que la finitude meme d'une oeuvre permet de mieux aimer. En allant ainsi vers l'autre, et en risquant sa propre parole dans une demarche d'incarnation, le theologien peut alors ouvrir au poete la voie de l'esperance
This work puts forward a theological reading of three great works of poetry shot with steeped in the notion of incarnation. Subsumed under a global sense of poetic experiment, the study of the incarnation begins with the founding insights of charles baudelaire. Indeed, it is with baudelaire that one sees how a modern poet may become incarnate both with the help of christianity and against it. Faithful to these intuitions, yves bonnefoy attributes to poetry the character of "verite de parole", poetry giving birth to ce qui est (that which is), in a light of incarnation. However, by seeming to privilege within christianity words and images associated with neoplatonism and even more with plotinism, this poet appears willing to ignore the properly biblical universe. Does the modern poet hesitate to cull fruit of a revealed word ? does he fear to lose more than he gains ? it is in this way that jean grosjean asserts his individuality, through choosing to commit his work to the principle of a biblical incarnation. The word is named "messiah" and just as the messiah is son because he is work, or "language", so every man is called, here and now, to be born as disciple through language. While raising the problem of the ecclesial institution whose support he appears to challenge, jean grosjean assimilates the poetic stance to a pathway of pascal adherence. All in all, such a project taken in its entirety cannot result in indifference and providing he can find nourishment in the poetic experience, the theologian can draw from it the certainty of the duty of incarnation, to discover that the very finitness of a work can facilitate love. In thus going towards the other and in risking his own word in a movement towards incarnation, the theologian can then open to the poet the way of hope

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Kharitonova, Natalia. "Incarnation as a challenge to foundationalism." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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6

Privette, Jeffrey S. "Constructive realism, incarnation & experience of God." Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/27216.

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This dissertation works at the borderlands of philosophy and theology. It represents an attempt to think theologically about epistemology and ecclesiology, both within the context of the realism/antirealism debate and with sustained reference to the logic of the Incarnation. PART I (The Ethics of Experience) and PART II (The Epistemology of Experience) deal with the role of language and interpretation in experience generally, as well as with some of the curious philosophical problems that foreshadows. I acknowledge that experience is largely a function of language, that there is, owing to one’s past, one’s present context, and one’s embodied existence in the world, interpretation in experience, not only discovery but creation as well. It is not possible to escape the limitations of flesh and finitude. But thinking incarnationally throughout, I explore the extent to which experience of God is, providentially, both incarnate and decisively shaped by the Incarnation; experience (of God) is not only in the flesh and concerned with the flesh, but also indissolubly related to the flesh of God in Christ. In PART III (The Ecclesiology of Experience) I unpack the logic of the Incarnation within the context of the life of incarnate Christian community, and so consider the complex relation of Christian language and language-related activities to Christian experience. How do the ecclesial practices of prayer, proclamation and eucharist affect (and effect) Christian experiences of God, and how, further, does sharing interpretive burdens prevent experience from becoming private or incommunicable? To what extent is Christian experience a function of the language and concepts of Christian community? In what way(s) does Christian experience depend for its possibility and intelligibility on the community’s gospel, enacted and embodied in the community’s worship, catechesis, and practice? In what sense is it true, Christianly speaking, that to experience is to embody and to embody is to experience? How does Christian experience shape the community’s identity and sustain its worship and witness? Thus, naturally, the ecclesial community shifts from the background to the foreground, and the vital function it performs in distilling Christian concepts, developing interpretive aptitudes, and nurturing Christian experience is outlined.

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Jedwab, Joseph. "The metaphysics of the Trinity and Incarnation." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491256.

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The doctrine of the Trinity says there's one God and three divine Persons. The doctrine of the Incarnation says one Person who has the divine Nature assumes a human Nature. I focus on the subject problems: how many subjects are there? If, in the I Trinity, there's one subject (i.e. God), how are'therethree'divine Persons? But if there are three subjects (i.e. fhe divine Persons), how's there one God? If, in the Incarnation, one subject (i.e. the Son) assumes a distinct human soul and body and so a distinct subject, how's there one Person? But if one subject doesn't assume a distinct subject, how are there two Natures?

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Wood, Jordan Daniel. "That Creation is Incarnation in Maximus Confessor." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108259.

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Thesis advisor: Boyd T. Coolman
This dissertation argues that Maximus Confessor conceives the logic of creation from nothing as the logic of the divine Word’s historical Incarnation. It first studies the peculiar features of Maximus’s Neochalcedonian christology in order to understand what he means by “Incarnation” (Chapter 1). It then discovers this same logic operative in Maximus’s protology (Chapter 2) and eschatology (Chapter 3). I therefore conclude that Maximus’s declaration, “The Word of God, very God, wills that the mystery of his Incarnation be actualized always and in all things” (Amb 7.22), ought to be interpreted literally
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Clay, William Rudy Paul. "Incarnation for soprano duo and chamber ensemble /." Diss., UMK access, 2008.

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Thesis (M.M.)--Conservatory of Music and Dance. University of Missouri--Kansas City, 2008.
"A thesis in music composition." Advisor: Paul Rudy. Typescript. Vita. Title from "catalog record" of the print edition Description based on contents viewed Apr. 14, 2009 Online version of the print edition.

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Spencer, Archie J. "Influences on Origen's doctrine of the incarnation." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Gutierrez, Robert. "The incarnation according to Peter Taylor Forsyth." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Camlin, Charles F. "A comparison of the Christological themes found in Athanasius' De incarnatione with John Calvin's Institutes of the Christian religion." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Weekley, Rendal A. "The contemporary incarnation debate and the exegesis of John 1:1." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Jennings, Gregory R. "Kenosis questions." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Rae, Murray Alistair. "By faith transformed : Kierkegaard's vision of the Incarnation." Thesis, King's College London (University of London), 1995. https://kclpure.kcl.ac.uk/portal/en/theses/by-faith-transformed--kierkegaards-vision-of-the-incarnation(141b966b-722a-4161-a167-214ed1464752).html.

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Willis, Kelly Jo. "Hendrickje Stoffels: Rembrandt van Rijn’s Incarnation of Medea." University of Cincinnati / OhioLINK, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=ucin973707292.

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Willis, Kelly Jo. "Hendrickje Stoffels Rembrandt van Rijn's incarnation of Medea /." Cincinnati, Ohio : University of Cincinnati, 2000. http://www.ohiolink.edu/etd/view.cgi?ucin973707292.

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Dolan, Jasona. "Metaphor and the incarnation in the Gospel of John." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Enyegue, Jean Luc. ""Thelight shines in the darkness, and the darkness did not overcome it": The spirit beyond the Christological debate: Toward a pneumatological interpretation of John 1:5." Thesis, Boston College, 2013. http://hdl.handle.net/2345/bc-ir:105005.

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Thesis advisor: Thomas D. Stegman
Thesis advisor: Margaret Guider
Thesis (STL) — Boston College, 2013
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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Willard, Robert. "The human soul of Christ in the christology of Athanasius." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Harmelink, Daniel Nathan. "Mission and kenosis discovering, classifying and evaluating contemporary missiology's understandings of "mission" and its appropriation and use of the "self-emptying" of Christ in Philippians 2:7 /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Herrick, Margaret. "Hope and incarnation in the works of J.M. Coetzee." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=18441.

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Abstract Throughout his oeuvre J.M. Coetzee dismantles the Cartesian vision of human life in which the body is merely a cage enclosing the true self, the consciousness or soul. His fiction demonstrates that this dualistic vision turns the subject inward upon herself which alienates her from her body, the world and other people. For Coetzee, it was largely this dualistic vision that allowed for the conception of absolute otherness upon which the age of European expansion and colonization was premised. He draws on Merleau-Ponty's 'being-in-the-world' and on the Christian idea of the Incarnation to construct his own unique vision of a unified body-soul. This unified conception of being turns the subject outward into the world where she can reach out to other people. This reaching out can take the form of moments of 'ekstasis,' or standing outside the self, which, in the best of cases, is also caristas, or selfless love. For Coetzee, this love is a kind of earthly grace.
Résumé Dans son oeuvre, J.M. Coetzee démonte le concept Cartésien de la vie humaine, pour laquelle le corps perd so importance et n'est qu'un enrobage pour l'esprit, qui lui règne sur le tout. Ses romans démontrent que cette vision dualiste renferme le sujet dans ses propres pensées, ce qui l'éloigne de son proper corps, du monde, et d'autrui. Pour Coetzee, cette vision dualiste des Européens leur a causé de percevoir les indigènes comme des Autres absolus avec lesquels ils ne peuvent s'identifier. Cette vision est à la base de l'esclavage et de la colonisation. Pour constuire son proper concept de l'unité du corps et de l'esprit, Coetzee utilise l'idée chrétienne de l'incarnation et de 'l'être au monde' élaborée par Maurice Merleau-Ponty. Le concept d'un être unifié libère le sujet de son monde interne, et l'ouvre vers le monde d'autrui où il peut s'approcher des autres. Ce rapprochement permet au sujet de développer une charité, ou 'Caritas,' envers l'autre, ce qui constitue, pour Coetzee, une forme de grâce.

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Santos, Jose Celio dos. "Incarnation and Humanization in the Theology of Karl Rahner." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108065.

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Thesis advisor: O. Ernesto Valiente
Thesis advisor: Richard Lennan
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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Ho, Man Kei. "A critical study on T.F. Torrance's theology of incarnation." Thesis, University of Wales Trinity Saint David, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683219.

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Contel, José. "Tlalloc : l'"incarnation de la terre", naissance et métamorphoses." Toulouse 2, 1999. http://www.theses.fr/1999TOU20082.

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Tlalloc, le dieu de la pluie, dieu capricieux aux multiples pouvoirs bénéfiques mais aussi maléfiques, hantait plus que tout autre l'esprit des anciens Mexicains. En utilisant des sources très diverses - chroniques, manuscrits figuratifs et matériel archéologique- il est tracé un portrait de la divinité du postclassique. Dans le but de connaître la nature du dieu, sont proposées de nouvelles hypothèses sur le signifié du nom Tlalloc, prenant en compte ses fonctions principales. Le nom Tlalloc, qui signifie « l'incarnation de la terre », est lié à ses origines mythiques. Son image reflète aussi sa nature complexe, sa naissance et ses métamorphoses. Plus qu'un dieu, Tlalloc est un concept qui englobe son espace-temps, Tlallocan. Il joue un rôle prépondérant dans la cosmogonie mais aussi dans le temps divinatoire, son domaine d'influence sur le destin des hommes. Le royaume de Tlalloc, Tlallocan, est un lieu d'abondance et de fertilité, mais aussi un lieu de mort ou se rendaient les victimes de Tlalloc qu'elles fussent prédestinées ou non. Les origines de Tlalloc sont ancrées dans la très haute antiquité mésoaméricaine mais il faut attendre l'époque classique pour voir apparaître la première représentation du dieu. La place de Tlalloc dans les mythes , et en particulier ceux retracant la fin de Tollan et la fondation de Mexico-Tenochtitlan, montre l'importance de l'influence qu'exerce le dieu sur le devenir des hommes et des dieux. Les fêtes qui rythmaient l'année solaire étaient l'expression des dettes qu'avaient à payer les hommes à leurs dieux. Celles en l'honneur de Tlalloc exigaient la présence de tous des Macehualtin au ipiltin. Le Tlalloc Icuic est un des chants sacrés que les anciens Mexicains se remémoraient à cette occasion. Bien qu'appartenant à la mémoire collective, son contenu ésoterique n'était réellement compris que par les prêtres.

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Kostas, John. "Incarnation and the cross in St. Athanasius of Alexandria." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Hutchcraft, Adah Lael. "Images of Epiphany the eucharistic implications of the incarnation /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p062-0307.

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Spence, Alan John. "Incarnation and inspiration : John Owen and the coherence of Christology." Thesis, King's College London (University of London), 1989. https://kclpure.kcl.ac.uk/portal/en/theses/incarnation-and-inspiration--john-owen-and-the-coherence-of-christology(9234aca5-7d44-4d13-945b-5651c55f7028).html.

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Sumner, Darren O. "Karl Barth's critical appropriation of the doctrine of the incarnation." Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=196001.

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This work demonstrates the significance of Karl Barth’s Christology by analyzing it in the context of his orientation toward the classical tradition – an orientation that was both critical and sympathetic. To compare this Christology with the doctrine’s history I argue that the Chalcedonian portrait of the incarnation is conceptually vulnerable at a number of points. By recasting the doctrine in actualist terms – the history of Jesus’ lived existence as God’s fulfillment of His covenant with creatures, rather than a metaphysical uniting of ‘natures’ – Barth is able to move beyond problems inherent in the tradition. Yet, despite formal and material differences, Barth’s position coheres with the intent of the ancient councils and ought to be judged as orthodox. His great contribution to Christology is in the unapologetic affirmation of ‘the humanity of God.’

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Worden, Daniel Lee. "Clement of Alexandria : incarnation and mission of the Logos-Son." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/16500.

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Clementine scholarship acknowledges Clement's doctrine of the Incarnation and generally maintains that for Clement the divine Logos assumed human flesh. However, because of Clement's complex logology and three passages suggesting a docetic interpretation of Christ's flesh, scholars tend to move away from addressing the Incarnation and treat either the metaphysics of the multiple logoi theory or the question of Clement's Docetism, or both. Because of this diversion in research, there remains a gap in the literature around Clement's teachings about the Incarnation. This thesis begins to fill the gap by explaining Clement's view of the Incarnation, which he connects to the emergent ‘exchange' doctrine, envisaged as a divine mission. It situates Clement as an heir of the apostolic tradition while he engages with Greek philosophy and Gnostic belief. The research delineates Clement's gnostic tradition, which he considered faithful to the Old Testament and to the teachings of the apostles. The investigation collates Clement's usage of John 1:14 and the term ginomai linked with Logos, anthropos, and sarx. It examines Clement's discussion in Stromateis VII.2, where he claims the Logos assumed flesh susceptible to suffering, emotions, and physical sensibilities. In Clement's teachings, the Logos became both anthropos and sarx so that anthropos might become theos. This thesis outlines Clement's usage of the terms parousia and epiphaneia (appearing), showing they are consequential to the Incarnation. Clement presents the Logos as Saviour, who conquers malevolent powers and death to release humankind from corruption through his sufferings from birth to the cross. Clement also presents the Logos as a Teacher, who during his parousia, interprets precisely the Old Testament, and in his appearing, discloses true gnosis, which guides anthropos to godliness. The evidence demonstrates that Clement bases his path for assimilation to God upon the Incarnation of the Logos.

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Schnell, Mechtild. "Incarnation et temporalité dans la philosophie de Schelling (1809-1827)." Toulouse 2, 2007. http://www.theses.fr/2007TOU20027.

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C'est moins le destin, c'est-à-dire l'apparent « échec » de cette œuvre inachevée que les raisons internes au nombreux remaniements et réécritures que j'essaie de saisir dans cette thèse en restant fidèle à ce qui me paraît la structure intime de toute cette période de la pensée schellingienne (1809-1827), à savoir le temps organique tel qu'il est développé en 1811. Immédiatement confrontée à une difficulté majeure que Schelling lui-même souligne déjà, à savoir la résistance de cette temporalité concentrique à la discursivité linéaire du langage, j'ai tâché d'élaborer une méthode intégrant ce temps « organique », méthode qui s'agence autour du devenir (Werden). En ce terme convergent en effet la théogonie des Ages du Monde, et le rapport entre cette temporalité et la matière que le concept d'effectivité (Wirklichkeit) tel que Schelling le pense ici réclame nécessairement. A mon sens, il s'agit, avec les Ages du Monde¸ de l'élaboration des conditions de possibilité d'une liberté humaine que Schelling pense dans son effectivité. Cette liberté individuelle est nécessairement temporelle et incarnée. L'ontochronie qui fonde cette liberté me paraît transcender le siècle qui est celui de Schelling : elle permet à l'homme de fonder sa propre histoire
It is less the fate, that is the apparent « failure » of this unfinished work than the inherent reasons of the manifold reorganizations and rewritings that I try to seize in this thesis by remaining faithful to what appears to me the innermost structure this entire period of Schelling's philosophy (1809-1827), that is the organic time such as it is developed in 1811. At once confronted with a major difficulty which Schelling himself already underlined, namely the resistance of this concentric temporality to its translation into a linear speech, I tried to elaborate a method integrating this « organic » time ; method that organizes itself around the notion of becoming (Werden). In this notion converge indeed the genesis of God and the relationship between time and the material, as the notion of reality (Wirklichkeit) as Schelling understands it requires necessarily. In my opinion, the Ages of the World elaborate the conditions of possibility of human freedom in its reality. This personal freedom is necessarily temporal and incarnated. The ontochrony which founds this freedom appears to me to transcend the Schelling's own century : it makes it possible for every individual to found one's own history

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Sullivan, Stefan. "The incarnate God from Hegel to Marx." Thesis, University of Oxford, 1993. http://ora.ox.ac.uk/objects/uuid:6d1f0bf2-6e54-4898-9a95-0ad4bdb9094d.

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The thesis argues that from Hegel's early critique of Kant to Marx's early critique of Hegel, the Judaeo-Christian incarnate God underlies a German metaphysical impulse to embody transcendental ideals in historical and political forms. Four motifs, alienation/humanisation, mediation, idealised Prussia and philosophical anti-Judaism, integrate the study's "incarnation thematic" into a secular framework. In terms of common Enlightenment values and a moralistic view of God, a Judaeo- Kantian convergence is developed as the "anticipatory" climate for Hegel's speculative thought. From the Pauline law/love dichotomy of the Frankfurt period, through the System, and three thematic components (the elevation of representations to concepts, becoming, and mediation), it is shown how the self-othering of God in Christ is reformulated by Hegel as the Absolute's coming to knowledge of itself in a particular historical form, the Prussian State. After challenging "liberal conventionalist" and hellenic interpretations of Hegel's political thought, the incarnation thematic is applied: 1) speculatively, as the ethical mediating realm between the individual and freedom; structurally, in that the supersession of law by love recurs in the morality/ethical life and civil society/State tensions of the Philosophy of Right. A transitional chapter revises the Prussian State to accord with Hegel's idealisation, and explores Young Hegelian speculative christology in terms of: 1) individual versus collective embodiments of the divine Idea and their political correlates (Strauss); future-orientated praxis (Cieszkowski); 3) the negation of Judaeo-capitalism (Hess). While hostile to institutional religion, Marx inherits the incarnation thematic via: 1) Feuerbachian christological love as communal being; 2) a proletarian rather than statist embodiment of freedom; 3) the communist transcendence of Judaeo-Kantian bourgeois Liberalism. Conclusions explore other variants of the incarnation thematic in political thought and argue that since the Second World War, liberal and secular prejudices have obscured the speculative theological and Christo-Germanic dimension of the Hegel-Marx lineage.

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Brooks, William J. "In support of an incarnational Christology an examination of selected passages from Isaiah 6:1-9:7 /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Bendrath, Christian. "Leibhaftigkeit : Jakob Böhmes Inkarnationsmorphologie /." Berlin ; New York : W. de Gruyter, 1999. http://catalogue.bnf.fr/ark:/12148/cb37087892c.

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Drugeon, Fanny. "Incarnation sans figures ? : l'abstraction et L'Église catholique en France, 1945-1965." Tours, 2007. http://www.theses.fr/2007TOUR2015.

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Le développement d'un art abstrait au sein de la religion de l'Incarnation a des conséquences en partie paradoxales du point de vue du dogme catholique. Il s'agit de comprendre le rôle qu'a pu jouer la notion d'abstraction dans l'Église, et vice et versa, et comment a pu être acceptée une incarnation sans figures. La thèse aborde tout d'abord les rapports réflexifs que l'Église entretient avec les arts, et les enjeux institutionnels et artistiques qui y sont liés. Elle s'intéresse ensuite aux réalisations nées en partie d'une volonté de rapprochement du temps présent et de recherche d'un langage propre à l'Église. En outre, les créations indépendantes conduisent à s'interroger sur la complexité de la relation entre abstraction et Église catholique dans un cadre non liturgique. Enfin, le débat est replacé dans un contexte plus large : la société moderne, à travers les expositions, salons ou collections d'art sacré, dans lesquels l'abstraction trouve progressivement une place de choix
The development of an abstract art within the religion of Incarnation has partly paradoxical consequences regarding the catholic dogma. The point is to understand the part played by the notion of abstract art within the Church, and vice versa, and how an incarnation without figures could be accepted. This dissertation firstly studies the reflexive relationship between the church and the arts, and the institutional and artistic issues linked. Then, it examines the creations partly born because of the will of a connection between the present and the research of a proper Church language. Moreover, through the independent creations appears the complexity of the relations between abstract art and Catholic Church in a non-liturgical environment. Finally, the debate is replaced in a larger context : the modern society, through sacred art exhibitions, shows or collections, where abstract art progressively gains a prime space

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Rappaport, Sylvain. "Images et incarnation de la vertu : les Prix Montyon (1820-1852)." Paris 1, 1999. http://www.theses.fr/1999PA010618.

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En 1818, le baron Montyon charge l'académie française de récompenser chaque année des ouvrages "utile aux moeurs" et des "français pauvres et vertueux". La sélection permet de tracer un panorama des idées morales des notables durant la premiere moitié du XIXe siècle et de mettre en lumière les questions posées par la prise en considération des femmes et des classes populaires, groupes jugés mineurs. Les prix Montyon révèlent les peurs et les espoirs d'une époque. Les bouleversements que connait la France - début de l'industrialisation, affirmation du nouveau régime, montée de l'individualisme en relation avec les idées libérales- nourrissent les interrogations, les hésitations, les contradictions des moralistes. Les prix résonnent des craintes des notables. On plaint une société où progressent l'ambition et l'égoïsme, où s'affaisse la solidarité. On tremble parfois face à un peuple jugé peu éduqué, qui tendrait vers le crime et la révolte. On s'inquiète du rôle joué par les femmes et pour les contrôler, on tente de les confiner aux fonctions d'éducation ou de bienfaisance. Pour préserver le contrat social, les moralistes multiplient les instances de surveillance. Cependant les notables ne cèdent pas au pessimisme. Leur réflexion reste imprégnée de l'optimisme des lumières. Ils croient encore en une bonté innée de l'homme et affirment leur confiance en l'avenir. Sous leurs plumes, les classes laborieuses et les femmes s'illustrent d'abord par leur vertu, une capacite instinctive à aimer son prochain, à se sacrifier pour lui. Cette vertu est imprudente, elle détruit les économies que la morale apprend à accumuler. Elle est pourtant louée. Les pauvres et les femmes n'apparaissent plus comme des groupes dangereux. Garants de l'union sociale, ils sont un atout pour leur pays et leur époque. Les moralistes oscillent entre ces deux visions. Leur volonté affirmée d'intégrer les "mineurs" se heurte au désir de garantir la prééminence de leur classe.

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Altieri, Lorenzo. "Eidos et pathos : corporéite et incarnation entre phénomènologie et sciences cognitives." Paris 4, 2006. http://www.theses.fr/2006PA040221.

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Ce travail se veut une étude de la corporéité et du rapport corps/esprit entre la phénoménologie et les sciences cognitives. A travers une critique spéculaire de l’idéalisme transcendantal husserlien et du réductionnisme neurologique, nous espérons pouvoir entrecroiser une certaine phénoménologie de la corporéité (Merleau-Ponty, Patočka) et le réalisme expérientiel d’un secteur particulier des recherches cognitives contemporaines (Lakoff, Johnson). Cette thèse a une structure tripartie : dans une première section, nous examinons le rôle du corps propre (Leib) dans la tradition phénoménologique, et en particulier de la figure du « je peux » en tant que paradigme de la subjectivité à la fois mouvante et sentante ; dans une deuxième partie, nous tentons une critique généalogique de l’idéalité (eidos), couplée avec les linéaments d’une phénoménologie du pathos et de l’incarnation ; dans une troisième et dernière partie, nous aspirons à mettre en communication cette phénoménologie de l’incarnation avec la théorie de l’embodiment proposée par la Linguistique Cognitive contemporaine (Lakoff, Johnson, Fauconnier, Turner, Talmy, en partie Eco). Un examen du « tournant linguistique », de la métaphore, de la catégorisation et du schématisme dans le débat actuel sur le langage et la cognition nous conduira à proposer une phénoménologie expérientielle où l’esprit est incorporé et le Sens se dessine à même l’expérience
This work is an investigation of the bodily structures and of the mind/body problem between phenomenology and the cognitive sciences. Through a parallel criticism of Husserl’s transcendental idealism and of neurological reductionism, I will seek relations between a kind of phenomenology of embodiment (Merleau-Ponty, Patočka) and the experiential realism of a particular current within contemporary researches in cognition (Lakoff, Johnson). This thesis has a three-part structure: in the first section, I will analyze the role of the living body (Leib) within the phenomenological tradition and, in particular, of the “I can” as the paradigm of the moving and feeling subjectivity; in the second section, I will attempt a genealogical criticism of the essences (eidos), along with an outline of a phenomenology of pathos and embodiment; in the third and last section, I will suggest a common theoretical framework for this kind of phenomenology of the living body and the cognitive philosophy of embodiment developed by contemporary cognitive linguistics (Lakoff, Johnson, Fauconnier, Turner, Talmy, and, up to a certain extent, Eco). On the basis of an analysis of the “linguistic turn”, of metaphor, of categorization, and of schematism within today’s debate on language and cognition, I will advocate an experiential phenomenology according to which the mind is embodied and Meaning originates and takes shape in the experiential interaction with the world

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38

Victoria, Marie-José. "La cantatrice dans la littérature romantique française entre incarnation et sublimation." Dijon, 1996. http://www.theses.fr/1996DIJOL017.

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Des origines de l'opéra à nos jours : quatre cents ans de relations, de va-et-vient constants, entre l'art lyrique et la littérature; quatre cents ans au cours desquels poètes, romanciers, essayistes, critiques, ont tenté de saisir dans les mots l'art de ceux, et surtout de celles, qui leur paraissaient être, de la musique, l'âme la plus haute et expressive, en même temps que la plus émouvante : l'art et l'âme du chanteur, mais plus encore de la cantatrice. Quatre cents ans inégaux, avec, en leur centre à peu près, un gonflement soudain, un crescendo de l'intérêt littéraire pour ces héros et ces héroïnes inattendus d'une autre scène et d'une autre expression. Or c'est ce centre que nous avons choisi comme objet de notre étude, cette époque courte - trente ans réellement, cinquante tout au plus - mais où l'inspiration littéraire s'est accrue et nourrie dans les proportions inouïes d'un enthousiasme généralisé, d'un des thèmes peut-être les plus profondément romantiques qui se soient offerts à une génération avide de passions, d'idéal et de sublimes et enivrantes ferveurs : la cantatrice en cette première moitié du 19e siècle
From the beginning of opera to the present day : four hundred years of relations, continual swings, between lyric art and literature; four hundred years during which poets, novelists, essayists, critics have tried to seize in words the art of those men and above all those women who seemed to them as being the music's most eminent and expressive, as well as the most touching soul : the singer's but still more the "cantatrice"'s art and soul. Four hundred uneven years with, in their central part, approximatively, a sudden swelling, a "crescendo" of literary interest towards those unexpected heroes and heroines from a different stage and from a different expression. Now it is this central part we have chosen as the object of our study, this short period - thirty years really, fifty years at the most - but when literary inspiration has increased and nourrished itself in a tremendous scale upon a spreading enthusiasm towards one of, perhaps, the most deeply romantic topic ever offered to a generation eager for passions, ideal and noble and highly exciting fervours : the "cantatrice" in this first half of the 19th century

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Victoria, Marie-José. "La cantatrice dans la littérature romantique française : entre incarnation et sublimation /." Villeneuve d'Ascq : Presses universitaires Septentrion, 2000. http://catalogue.bnf.fr/ark:/12148/cb37115311d.

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Th.--Littérature comparée--Univ. de Bourgogne, 1996?
Glossaire p. 504-505. Bibliogr. p. 506-509. Index (des noms cités, des opéras cités, des personnages littéraires, des personnages musicaux).

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Kornu, Kimbell. "The logic of anatomy : dissective rationality and the difference of incarnation." Thesis, University of Nottingham, 2017. http://eprints.nottingham.ac.uk/42694/.

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My thesis is that the tendency of modern medicine to reduce patients into causes to be mastered rather than persons to be treated does not stem from post-Enlightenment developments but rather lies within the beginnings of Western medicine itself, in what I call the anatomical rationality. I follow the development of this rationality through Hippocrates, the beginnings of anatomical dissection in Aristotle and Herophilus, and the theological translation of anatomy by Galen. I further show how this anatomical rationality that arises from medicine then transforms into dissective analysis that applies to theological and philosophical discourse, as seen paradigmatically in Nestorianism and the ontological logic of Avicenna. I argue that this anatomical rationality is a totalizing approach to knowing that creates new dualisms, such that nothing can escape the dissective gaze, God and man included. I suggest that the way to overcome the totalizing effects of the anatomical rationality is turning to the Incarnation of Christ, the God-man, who provides both the metaphysical ground and imagination for paradox and mystery, thereby protecting the integrity of God and man.

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Hu, Yi-Nan. "Incarnational pastoral ministry." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Smith, Stephanie Mar. "The incarnation in the writings and the life of Athanasius of Alexandria." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Schroeder, Rachel Elizabeth. "The body and transcendence in Athanasius." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Wilkerson, Margaret Randolph. "Making God incarnation and somatic piety in the art of Kiki Smith /." College Park, Md. : University of Maryland, 2006. http://hdl.handle.net/1903/3354.

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Thesis (Ph. D.) -- University of Maryland, College Park, 2006.
Thesis research directed by: Art History and Archaeology. Title from t.p. of PDF. Lacks art reproductions (p. 187-284). Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.

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Rose, Timothy Edward Francis. "Paradox and revelation : the incarnation and natural theology in Kierkegaard's religious thought." Thesis, King's College London (University of London), 1999. https://kclpure.kcl.ac.uk/portal/en/theses/paradox-and-revelation--the-incarnation-and-natural-theology-in-kierkegaards-religious-thought(19d84a13-825d-4307-90ff-e8f18131dc42).html.

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46

Depraz, Natalie. "L'altérité entre transcendance et incarnation : le statut de l'intersubjectivité chez Edmund Husserl." Paris 10, 1993. http://www.theses.fr/1993PA100081.

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Le problème d'autrui est demeuré aporétique pour le fondateur de la phénoménologie, Edmund Husserl. Telle est l'opinion de la plupart des phénoménologues, qui tout en faisant fructifier ses enseignements, se sont situés de manière critique par rapport à lui sur cette question, et ont tené de "résoudre" l'aporie en posant une primauté du monde (Merleau-Ponty), de la conscience non-écoïque (Sartre) ou d'autrui lui-même (Levinas). La phénoménologie husserlienne en effet, prenant son départ dans l'ego transcendantal, ne permettrait d'atteindre d'autrui qu'un autre moi-même (alter-ego). La thèse de ce travail consiste à montrer qu'autrui se donne à moi au plus juste du sein de l'égologie husserlienne, qui est en fait d'emblée intersubjective. C'est la présence d'une alternité à soi (temporelle, imageante, puis réflexive) du sein même de l'égo, qui donne lieu à autrui. Dès lors, l'égologie s'approfondit en issologie, puis en altérologie. Le sens dernier de cette altérité à soi-même est la chair comme unité problématique du corps et de l'esprit, et l'incarnation l'acte qui en permet l'advenue
The problem of others has been aporetical for the founder of Phenomenology, Edmund Husserl. Here is what most phenomenologists think. Even if they took into account his learning, they adopted a critical position with regards to this question, and tried to "solve" the so-called apory by bringing into light the primacy of the world (Merleau-Ponty), of non-egoical consciousness (Sartre), or even of the others themselves (Levinas). The Husserlian phenomenology indeed, beginning with the transcendantal ego, would not allow to reach the others except as other I (alter-egos). The thesis of this work consists in showing that the others give themselves to me most rightly within the Husserlian egology, which is in fact straightforward of intersubjective character. The presence of a "selfotherness" (temporal, fanciing, then reflexive) inside the ego gives way to the others. Egology deepens in ipsology, then in alterology. Its deepest meaning is "leib" as primordial unity of body and

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McBride, Louis A. "The "impersonal" human nature of Jesus Christ in the incarnation : an assessment of Gordon Clark's later christology /." Theological Research Exchange Network (TREN) Access this title online, 1997. http://www.tren.com.

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Sivadge, Steven Paul. "A critical evaluation of John Hick's interpretation of the divine incarnation as metaphor." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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ADAO, FRANCYS SILVESTRINI. "L INCARNATION DU DISCOURS THÉOLOGIQUE AU BRÉSIL: CLODOVIS BOFF: THÉORIE, RÉVISION ET DÉBAT." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2013. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=23921@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
Comment comprendre la spécificité de la vie chrétienne au Brésil, un pays formé par une convergence – pas toujours pacifique - de peuples, de cultures et de traditions ? Comment penser et dire la foi à partir de ce contexte, lieu concret où un projet séculier d unification nationale doit relever les défis de ses origines plurielles et métisses ? Comment le discours théologique a-t-il construit son propre chemin de compréhension et d alimentation de la foi en terres brésiliennes, à la recherche d authenticité et de cohérence à l égard des défis contextuels, du mode de vie et de l expression de la foi du peuple brésilien ? Pour répondre à ces questions, notre étude tourne son regard vers un débat théologico-méthodologique inter pares, provoqué et catalysé par Clodovis Boff. Dans un premier moment, nous étudions les points centraux de la réflexion épistémologique de cet auteur, en mettant en relief ses convictions et ses inflexions. Dans un deuxième temps, nous examinons les principaux enjeux du débat théologique récent au Brésil, en le situant dans une discussion intra-ecclésiale - en dialogue avec des textes du magistère catholique - et dans une dynamique socioculturelle plus large - en dialogue avec des textes de la sociologie brésilienne contemporaine. Une herméneutique de la brésilité , qui considère le lieu du baroque dans la formation sociale brésilienne, élargit les horizons de notre débat, en révélant une dynamique d incarnation qui cherche à engendrer, en tout temps et en tout lieu, Vie en abondance.
Como compreender a especificidade da vivência da fé cristã no Brasil, um país formado por uma convergência - nem sempre pacífica - de uma variedade de povos, culturas, tradições? Como pensar e dizer a fé a partir deste contexto, lugar concreto onde um projeto secular de unificação nacional deve assumir os desafios de suas origens plurais e mestiças? Como o discurso teológico foi construindo um caminho próprio de compreensão e de alimentação da fé em terras brasileiras, na busca de autenticidade e coerência em relação aos desafios contextuais, ao modo de vida e à expressão da fé deste povo? Para responder a essas perguntas, este estudo volta seu olhar para um debate teológico-metodológico inter pares, provocado e catalisado por Clodovis Boff. Num primeiro momento, estudam-se os pontos centrais da reflexão epistemológica deste autor, destacando suas convicções e suas inflexões. Num segundo momento, examinam-se os principais elementos que estão em jogo no debate teológico recente no Brasil, situando-os numa discussão intraeclesial - em diálogo com textos do magistério católico - e numa dinâmica sociocultural mais ampla - em diálogo com textos da sociologia brasileira contemporânea. Uma hermenêutica da brasilidade, que considera o lugar do barroco na formação social brasileira, amplia os horizontes deste debate, revelando uma dinâmica de encarnação que busca gerar, em todo tempo e lugar, Vida em abundância.

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Blaski, Andrew James. "Fleshing out Christ : Origen of Alexandria and the scriptural incarnation of the Word." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/23457.

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This thesis explores and analyzes Origen of Alexandria’s conviction that Scripture is itself the enfleshed Christ, or that “in the Scriptures the Word became flesh that he might tabernacle among us” (Philoc 15.19). For Origen, Scripture as the “Word of the Lord” is identical to the Word who was “with God,” and who “was God” in the Johannine Prologue. The Word assumes flesh not only in his birth, but also through the words and phrases of the patriarchs, prophets, and apostles. As a result, many scholars have noted the interesting “parallel” or “analogy” Origen draws between Scripture and the Incarnation, but this study provides the first comprehensive and focused treatment of Scripture as incarnate Word in Origen’s work. Ultimately, it demonstrates that for Origen, biblical interpretation is nothing less than a direct noetic encounter with the person of Christ, allowing the reader to know him in any time or place, to see him transfigured in the movement from the letter to the spirit, and even to consume his flesh and blood. Following an introductory chapter, the project consists of two parts. Part One (Chapters Two and Three) addresses the nature of “scriptural flesh” in Origen’s work. Chapter Two seeks to articulate what it means for the Word to become “flesh” in the first place, as well as what is required to “lift the veil” and perceive that flesh as divine. By examining the role of the cross in Origen’s Christology, it demonstrates that it is only in light of the Passion, through the lens of the crucified Christ, that the divinity of both man (Jesus) and text (Scripture) is made manifest. Chapter Three looks to define this scriptural “flesh” in Origen’s thought, specifically by relying on the doctrine of the epinoiai (the “aspects” or biblical titles of Christ). It is the epinoiai that clothe Christ and give him shape through the text. Part Two (Chapters Four and Five) addresses the theological and spiritual implications for the reader and interpreter of Scripture. Chapter Four examines the “coming of Christ” (parousia) as an individualized noetic phenomenon, brought about by the Christological reading of Scripture in any time or place. Finally, Chapter Five addresses the consumption of Christ through the Scriptures, which turns out to be much more about hermeneutics than about sacramental theology. A short conclusion follows, raising some of the broader implications for Origen studies as well as for the study of early Christian biblical exegesis.

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Dissertations / Theses on the topic 'Incarnation'

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