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Littérature scientifique sur le sujet « Areopagite »

Auteur : Grafiati
Publié le 10 mars 2023

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Articles de revues sur le sujet "Areopagite"

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Прасолов, Михаил Алексеевич. « Hypothetical Logoi of Dionysius the Areopagite ». Вопросы богословия, no 1(5) (15 juin 2021) : 57–66. http://dx.doi.org/10.31802/pwg.2021.5.1.004.

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В трактате «О мистическом богословии» упоминаются «гипотетические логосы» и «гипотетическая катафаза». Каков вероятный смысл термина «гипотетический» в трактате Ареопагита? Этот термин возникает в контексте истории о восхождении пророка Моисея на Синай. Ареопагит использует библейскую историю как парадигму процесса познания непостижимого Бога. Ареопагит утверждает, что познание Бога, преодолев всё чувственное и всё умопостигаемое, достигает своего предела, который он характеризует как гипотетические логосы. Исследователи по-разному интерпретируют «гипотетические логосы» Ареопагита: логические предположения (П. Рорем), основные идеи (Ж. Ваннест), присутствие Бога в умопостигаемом мире (И. де Андия), вторая гипотеза «Парменида» (Э. Корсини). Гипотетические логосы Ареопагита наследуют платонической традиции. Они сохраняют признак предположения. В них очевиден момент бесконечного приближения к пределу. Гипотетические логосы - медиатор между противоположными полюсами бытия и мышления. Они являются пределом, далее которого следует «не-гипотетическое начало» у Платона и Божественный мрак у Ареопагита. Это предел катафатического познания (гипотетической катафазы). Для Ареопагита восхождение, которое может осуществить творение на пути к единству с Богом, носит гипотетический характер: предел снимается только нисхождением Бога. Гипотетические логосы есть точка соприкосновения Творца и творения и парадигмального развёртывания иерархий творения. Совпадение радикального усилия творения и Божественного покоя у Ареопагита не чуждо эллинскому мироощущению. In the Mystical Theology, the Areopagite mentions «hypothetical logoi» and «hypothetical kataphasis». What is the probable meaning of the term «hypothetical» in the Areopagite work? This term appears in the context of the story of Prophet Moses’ ascent onto Mount Sinai. The Areopagite uses the biblical story as a paradigm of knowledge of the incomprehensible God. The Areopagite states that knowledge of God by a human being, after having overcome everything sensory and intelligible, reaches its limit, which he characterizes as hypothetical logoi. Researchers interpret the Areopagite’s «hypothetical logoi» in different ways: as «the rationale which presupposes» (P. Rorem), or as basic ideas (J. Vanneste), or as presence of God in the noumenal world (Y. de Andia), or as the second hypothesis of Parmenides (E. Corsini). The Areopagite’s hypothetical logoi succeed to the Platonic tradition. They retain the character of assumption and manifest an infinite approximation to the limit. Hypothetical logoi are a mediator between the two poles of being and thinking. They are the limit beyond which lies Plato’s «unhypothetical principle» and the Areopagite’s Divine Darkness. This is the limit of affirmative cognition (hypothetical kataphasis). According to the Areopagite, the ascent of a creature to the unity with God is hypothetical: the limit is removed only by the descent of God. Hypothetical logoi are a contact point of the Creator and the creation, and the point of the paradigmal development of hierarchies of the creation. The Areopagite’s consilience of a radical effort and the divine peace is not alien to the ancient Greek worldview.
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Ryan, F. X. « Areopagite Domination and Prytanies ». L'antiquité classique 63, no 1 (1994) : 251–52. http://dx.doi.org/10.3406/antiq.1994.1197.

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Louth, Andrew. « Book Reviews : The Areopagite ». Expository Times 105, no 4 (janvier 1994) : 127. http://dx.doi.org/10.1177/001452469410500435.

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Ottobrini, Tiziano F. « On the Origins of the Very First Principle as Infinite : The Hierarchy of the Infinite in Damascius and Pseudo-Dionysius the Areopagite ». Peitho. Examina Antiqua 10, no 1 (29 novembre 2019) : 133–52. http://dx.doi.org/10.14746/pea.2019.1.7.

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This paper discusses the theoretical relationship between the views of Damascius and those of Pseudo-Dionysius the Areopagite. While Damascius’ De principiis is a bold treatise devoted to investigating the hypermetaphysics of apophatism, it anticipates various theoretical positions put forward by Dionysius the Areopagite. The present paper focuses on the following. First, Damascius is the only ancient philoso­pher who systematically demonstrates the first principle to be infinite (traditional Greek thought tended to regard the arkhē as finite). Second, Damascius modifies the concept and in several important passages shows the infinite to be superior and prior to the finite (previously this assumption was held only by Melissus and, sporadically, by Gregory of Nyssa and Plotinus). Third, Damascius’ theory of being (infinite, endless and ultrarational) is the strongest ancient articulation of the nature of the One which is a clear prefiguration of the negative theology developed by Dionysius the Areopagite.
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SCHÄFER, Christian. « Apuntes sobre la filosofía de Dionisio (Pseudo-)Areopagita ». Revista Española de Filosofía Medieval 11 (1 janvier 2004) : 29. http://dx.doi.org/10.21071/refime.v11i.9220.

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For his obvious dependence on certain parts of Proclean philosophy, Dionysius the Areopagite has been neglected as a philosopher in his own right for more than a century. The present article tries to (at least partly) re-evaluate and to reassess our view ofDionysius's Neoplatonic system as depicted in the treatise De divinis nominibus. It is above all in a 'naive' methodical disregard of the Proclean background that the (Pseudo-) Areopagite's philosophy turns out to be a novel view and a valuable account of an intricate Platonic thea-ontology which -in Coleridge's famous words- «endeavours to explain all things by an analysis of consciousness, and builds up a world in the mind out of materials furnished by the mind itself».
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Bychkov, Victor V. « The Symbolology of Dionysius the Areopagite ». Russian Studies in Philosophy 51, no 1 (juillet 2012) : 28–63. http://dx.doi.org/10.2753/rsp1061-1967510102.

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COAKLEY, SARAH. « INTRODUCTION-RE-THINKING DIONYSIUS THE AREOPAGITE ». Modern Theology 24, no 4 (octobre 2008) : 531–40. http://dx.doi.org/10.1111/j.1468-0025.2008.00483.x.

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Shaw, Gregory. « Neoplatonic Theurgy and Dionysius the Areopagite ». Journal of Early Christian Studies 7, no 4 (1999) : 573–99. http://dx.doi.org/10.1353/earl.1999.0093.

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Ivanovic, Filip. « The ecclesiology of Dionysius the Areopagite ». International journal for the Study of the Christian Church 11, no 1 (février 2011) : 27–44. http://dx.doi.org/10.1080/1474225x.2011.548304.

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Yampolskaya, Anna V. « Theology as an Icon : Phenomenological Interpretation of the Greak Fathers by Jean-Luc Marion ». Voprosy Filosofii, no 3 (2021) : 89–100. http://dx.doi.org/10.21146/0042-8744-2021-3-89-100.

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The paper analysesinterpretations of the Church Fathers by Jean-Luc Marion, a leading figure of the French Phenomenology. For Marion, the theological dis­course should function as an icon: the task of theology is to make God manifest as invisible and inaccessible. According to Marion, Areopagite’s theology is not, properly speaking, “apophatic” or “negative”, because the aim of the theological discourse is not to produce either positive or negative statements concerning God; indeed, such a discourse would remain a captive of onto-theology and would function as an idol. Areopagite does not only name God, he praises divine names in prayer. This allows Marion to interpret Areopagite's theology as a per­formative speech act where praise acts by transforming the speaker. This per­formativity, which is proper to the theological discourse, is inseparable from a particular kind of phenomenalisation of God, although the mode of this phe­nomenalisation differs from that of the apophantic discourse. Divine names do not describe God, but praise Him as the Requisite, making the speaker the one who requires. In later works, Marion interprets divine names as “saturated phe­nomena”. The theologian cannot be described as an agent of phenomenalisation of the Revelation, even though he remains a receiver and a medium of this phe­nomenalisation, thus acquiring the status of its witness, the status of a “gifted one” (l’adonné): receiving his very self from what is made manifest in this phe­nomenalisation. The divine name appeals to the speaker, who makes this calling manifest in his naming reply. The Revelation is revealed to the theologian, and hereby the Revelation reveals the theologian himself.
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Thèses sur le sujet "Areopagite"

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Plant, Thomas Richard. « Dualism and nondualism in the thought of Dionysius the Areopagite and Shinran Shōnin ». Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608125.

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Hadley, Douglas Joel. « Outpourings of the divine holy oils and anointings in The ecclesiastical hierarchy of Dionysius the Pseudo-Areopagite / ». Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p015-0456.

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Arinello, James Laurence. « Simplified by the Highest Simplicity : Mystical Ascent According to Thomas Gallus ». Thesis, Boston College, 2011. http://hdl.handle.net/2345/3741.

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Thesis advisor: Stephen F. Brown
Among the varied representations of mystical ascent in the Middle Ages, perhaps none was as original as that of Thomas Gallus (d.1246), an abbot of the Canons Regular at St. Andrea in Vercelli and the so-called "last of the great Victorines." Drawing on the highly-esteemed works of Dionysius the Areopagite, Thomas exegeted the Song of Songs in terms of the soul's ascent to God through both knowledge and love. His differs from earlier Song commentaries because of its Dionysius-inspired contention that the human soul reflects the nine orders of the angelic hierarchy. Through apophatic contemplation and desire for God, the soul ascends through these orders until its intellectual knowledge fails, and it is granted a union of love with through its Seraphic order. However, Thomas, following Gregory the Great and Hugh of St. Victor, argues that love itself is a kind of knowledge, indeed, the highest kind of knowledge, the very "wisdom of Christians." To bridge the gap between the grades of knowledge and of love, and between the intellect and affect, Thomas introduces the notion of the simplification of the soul, an idea that has its roots in the Neoplatonism of Dionysius. Simplification may be defined as the principle by which multiplicity and compositeness are anagogically abandoned in favor of greater unity and simplicity through mystical ascent. It forms the guiding principle of Gallus's mystical thought, and is described in three highly interrelated ways. First, the intellect leaves behind its knowledge of God through sensibilia, sensible knowledge gained through the senses and imagination, in favor of purely invisible contemplative objects or theoriae, which it contemplates first in its own reason and intellect, and then ecstatically and unitively in themselves. Each progressively higher level of contemplation is simpler and contains those below it. Secondly, the affect abandons its lesser desires for temporal and spiritual goods, and instead focuses its desire on the Good, which is the wellspring of all lower goods. Finally, and foundationally, simplification describes the movements of the powers of the soul, which unite as they ascend, increasingly reflecting the divine simplicity. This culminates with the affect's union with God, which undividedly contains within itself all lower forms of knowledge and love. When this fleeting union with God ends, the soul descends, becoming multiplex again, but it carries with it an inflow of graces, both intellectual and affectual, which are distributed to each order of its hierarchy "according to the capacity of each". This refreshment allows for future ascent
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Curiello, Gioacchino. « Robert Grosseteste on God as Principle and End of Creation ». Doctoral thesis, Universita degli studi di Salerno, 2016. http://hdl.handle.net/10556/2358.

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2014 - 2015
In 1238, Robert Grosseteste, bishop of Lincoln, began to translate and comment on the Corpus Dionysiacum. Until now, no complete assessment of Pseudo-Dionysius’s contribution to Grosseteste’s thought has been attempted. The present dissertation aims to take a first step in filling in that blank sector in Grosseteste’s scholarship. I have demonstrated that Grosseteste used the Commentary to elaborate a sort of summary of theology. This summary is based on the three moments of the First Cause indicated in the prologue of the Hexaëmeron and the Deus est. It refers to the triadic movement of the First Principle (remaining-procession-return). In Grosseteste’s eyes, the Corpus develops this triad that was central to his theology, but that he was not able to deepen during his teaching years. According to this triad, God can be considered as He is in Himself, in his absolute transcendence, as the principle of the creation from which everything flows, and that leaves His similitude and image on it; as the ultimate goal of creation to whom everything tends and desires to return. In this scheme is possible to inscribe the whole theological production of Grosseteste. After a general conclusion, two unedited texts are inserted in the Appendix, namely: Book V (dedicated to the theonym ‘Being’) and Book VII (dedicated to the theonym ‘Wisdom’) of Grosseteste’s Commentary on the De divinis nominibus. [edited by Author]
XIV n.s.
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Castro, Roberto Carlos Gomes de. « Negatividade e participação : a influência do Pseudo Dionísio Areopagita em Tomás de Aquino - teologia, filosofia e educação ». Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-26012011-094150/.

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Este trabalho sustenta que o teólogo cristão do início do século VI conhecido como Pseudo Dionísio Areopagita exerce profunda influência no pensamento do teólogo e filósofo medieval Tomás de Aquino (1225-1274). Essa influência se dá principalmente em dois temas fundamentais da filosofia tomasiana: negatividade e participação. Negatividade diz respeito ao caráter de mistério que envolve as essências mais íntimas dos seres desde a natureza visível e o homem até o princípio de todas as coisas, Deus e que, portanto, não são plenamente compreensíveis para o entendimento humano. Participação se refere ao fato de que, por outro lado, o mundo participa do ser de Deus e, por isso, revela traços do divino, ainda que de modo deficiente e remoto. Dada essa influência de Dionísio, Tomás de Aquino não pode ser considerado um pensador racionalista, com respostas definitivas para todos os problemas da existência, como costuma ser visto por epígonos o que constitui uma deturpação do pensamento tomasiano, marcado pela consciência da insuficiência da razão. Para Tomás, não é possível aos homens ter clareza absoluta sobre qualquer assunto, daí, por exemplo, a necessidade de eles se conduzirem segundo a clássica doutrina cristã da prudência a virtude de agir corretamente, com base no límpido conhecimento da situação presente. Tendo em vista a negatividade e a participação, para o acesso às realidades mais profundas impõe-se o uso de metáforas, alegorias e símbolos, capazes de algum modo de se aproximar do que, afinal, é incognoscível. No que se refere ao conhecimento de Deus, a via de acesso é a mística entendida como uma experiência com o Absoluto que se dá num plano além da razão, e não aquém , uma vez que todo discurso racional, afinal, fala mais do homem do que de Deus. Como conclusão, este trabalho propõe que o pensamento negativo do Pseudo Dionísio Areopagita e de Tomás de Aquino precisa ser mais conhecido também por educadores, pois ele permite uma visão diferente da realidade, uma visão menos lógico-racionalista que tantos problemas tem trazido à sociedade contemporânea e mais sensível, lúdica e profunda, portanto, mais humana. No anexo, é apresentada a tradução, direta do original grego, do livro Da teologia mística, do Pseudo Dionísio Areopagita.
This dissertation argues that the Christian theologian of the early sixth century known as Pseudo-Dionysius Areopagite exerts profound influence on the thought of medieval theologian and philosopher Thomas Aquinas (1225-1274). This influence is mainly on two major topics of Aquinas philosophy: negativity and participation. Negativity means the character of mystery that involves the most intimate essence of beings from the natural world and man to the cause of all things, God and therefore not fully comprehensible to human understanding. Participation refers to the fact that, on the other hand, the world participates in the being of God and, therefore, shows traces of the divine, even in a poor and remote way. Given the influence of Dionysius, Aquinas can not be regarded as a rationalist thinker, with definitive answers to all problems of existence, as is often seen by followers which is a perversion of Aquinass thought, marked by awareness of the insufficiency of reason. For Aquinas, it is not possible for men to have absolute clarity on any issue, then, for example, requiring them to conduct themselves according to the classical Christian doctrine of prudence the virtue of doing right, based on clear understanding of the current situation. Given the negativity and participation, accessing deeper realities requires the use of metaphors, allegories and symbols, which are able somehow to get closer to that, after all, is unknowable. With regard to knowledge of God, the way of access is the mystique understood as an experience of the Absolute that is given beyond reason, and not short , since all rational discourse, after all, speaks more about man than about God. In conclusion, this study suggests that the negative thought of Pseudo-Dionysius Areopagite and Thomas Aquinas should be more well known by educators, because it allows a different view of reality, less logical-rationalist that has brought many problems to contemporary society and more sensitive, playful and profound, therefore, more human. The annex includes a translation directly from the original Greek of The mystical theology, by Pseudo-Dionysius Areopagite.
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Smith, Ethan D. « The Praise of Glory : Apophatic Theology as Transformational Mysticism ». University of Dayton / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1502133638523313.

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Bender, Melanie. « The dawn of the invisible : the reception of the platonic doctrine on beauty in the Christian middle ages ; Pseudo-Dionysius the Areopagite, Albert the Great, Thomas Aquinas, Nicholas of Cusa / ». Münster : Verl.-Haus Monsenstein und Vannerdat, 2010. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=019015086&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Ramsey, John. « The place of St Peter in the ecclesiastical hierarchy : a proposed ecclesiological perspective inspired by the Areopagite to provide a theoretical framework for the hierarchal structure of Orthodox churches ». Thesis, University of Winchester, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.698198.

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This thesis is a critique of Eucharistic Ecclesiology as developed from Nicholas Afanasiev to John Zizioulas and a consideration of theoretical models of the Church. The thesis presents an ecclesiological model that approaches Eucharistic Ecclesiology from a different perspective and that provides a framework of hierarchal structure and relationships within the Orthodox Church. There is the introduction of the term theotic relationships to define the type of relationships evident within the Church hierarchy and an explanation of how theotic relationships form the basis of hierchal structure both in the public sphere, of bishops to priests and bishops to bishops and in the private such as in marriage and in monastic leadership. The place of Peter is shown to be important in how these relationships are to be understood and formed. The thesis draws on the Ecclesiatical Hierarchy of Dionysius the Areopagite to provide the patristic basis from which the theory behind theotic relationships is drawn. Theotic relationships are shown to focus on the bishop in public terms and to be established with the mysteries to lift the relationship beyond that of man to man tothat of man to God. Theotic relationships also assume of the place discipleship and obedience, which is particularly evident in the monastic relationship of abbot, or spiritual father, to monks and in the relationships of husband to wife; these relationships are asymmetrical yet respect equality. This asymmetry and equality is shown to be best manifest in synods reflecting a number of disciples around their master, that is the apostles about Christ; Christ is the head, without whom nothing can be done, yet the apostles rule with Christ as sharing an equality with him. The synods are manifested in jurisdictions at several levels so that relationships are personal and resepct the place of Christ being fully present at each level. Theotic relationships assume permanence of relations as man is called to share in God’s eternally though theosis, union with God.
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Bender, Melanie. « The dawn of the invisible the reception of the platonic doctrine on beauty in the Christian Middle Ages : Pseudo-Dionysius the Areopagite, Albert the Great, Thomas Aquina, Nicholas of Cusa ». Münster Verl-Haus Monsenstein und Vannerdat, 2010. http://d-nb.info/1000783480/34.

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Bender, Melanie. « The dawn of the invisible the reception of the platonic doctrine on beauty in the Christian middle ages ; Pseudo-Dionysius the Areopagite, Albert the Great, Thomas Aquinas, Nicholas of Cusa ». Münster Verl.-Haus Monsenstein und Vannerdat, 2007. http://d-nb.info/1000680940/04.

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Livres sur le sujet "Areopagite"

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Denys, the Areopagite. London : G. Chapman, 1989.

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1951-, Coakley Sarah, et Stang Charles M. 1974-, dir. Re-thinking Dionysius the Areopagite. Malden, MA : Wiley-Blackwell, 2009.

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Ivanović, Filip. Dionysius the Areopagite : Between orthodoxy and heresy. Newcastle upon Tyne : Cambridge Scholars Pub., 2011.

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Dionysius the Areopagite : Between orthodoxy and heresy. Newcastle upon Tyne : Cambridge Scholars Pub., 2011.

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Riordan, William K. Divine light : The theology of Denys the Areopagite. San Francisco : Ignatius Press, 2008.

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Divine light : The theology of Denys the Areopagite. San Francisco : Ignatius Press, 2008.

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Mystery in philosophy : An invocation of Pseudo-Dionysius. Lanham, Md : Lexington Books, 2012.

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Apophasis and pseudonymity in Dionysius the Areopagite : 'no longer I'. Oxford : Oxford University Press, 2012.

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(Firm), Bernard Quaritch. Greek philosophy from the pre-Socratics to Dionysius the Areopagite. [London : B. Quaritch, 1999.

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Klitenic, Sarah. Dionysius the Areopagite and the Neoplatonist tradition : Despoiling the Hellenes. Aldershot, England : Ashgate, 2007.

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Chapitres de livres sur le sujet "Areopagite"

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Pallis, Dimitrios. « Dionysius the Areopagite ». Dans Encyclopedia of Psychology and Religion, 650–54. Cham : Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200249.

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Perczel, István. « Dionysius the Areopagite ». Dans The Wiley Blackwell Companion to Patristics, 211–25. Chichester, UK : John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118438671.ch14.

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Harrington, L. Michael. « Dionysius the Areopagite ». Dans Sacred Place in Early Medieval Neoplatonism, 89–123. New York : Palgrave Macmillan US, 2004. http://dx.doi.org/10.1007/978-1-137-09193-2_4.

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Pallis, Dimitrios. « Dionysius the Areopagite ». Dans Encyclopedia of Psychology and Religion, 1–6. Berlin, Heidelberg : Springer Berlin Heidelberg, 2019. http://dx.doi.org/10.1007/978-3-642-27771-9_200249-1.

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Knuuttila, Simo, David Piché, Pieter De Leemans, Stephen F. Brown, Fabrizio Amerini, Ian Wilks, Christopher Schabel et al. « Pseudo-Dionysius the Areopagite ». Dans Encyclopedia of Medieval Philosophy, 1087–89. Dordrecht : Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_423.

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Treiger, Alexander. « Pseudo-Dionysius the Areopagite ». Dans Encyclopedia of Medieval Philosophy, 1615–19. Dordrecht : Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_423.

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Németh, Csaba. « The Victorines and the Areopagite ». Dans L’école de Saint-Victor de Paris, 333–83. Turnhout : Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.bv-eb.3.4418.

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Pavlos, Panagiotis G. « Theurgy in Dionysius the Areopagite 1 ». Dans Platonism and Christian Thought in Late Antiquity, 151–80. First [edition]. | New York : Routledge, 2019. | Series : Studies in philosophy and theology in late antiquity : Routledge, 2019. http://dx.doi.org/10.4324/9780429440465-10.

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Vasilakis, Dimitrios A. « On the meaning of hierarchy in Dionysius the Areopagite* ». Dans Platonism and Christian Thought in Late Antiquity, 181–200. First [edition]. | New York : Routledge, 2019. | Series : Studies in philosophy and theology in late antiquity : Routledge, 2019. http://dx.doi.org/10.4324/9780429440465-11.

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Gersh, Stephen. « The Pseudonymity of Dionysius the Areopagite and the Platonic Tradition ». Dans Metaphysics and Hermeneutics in the Medieval Platonic Tradition, 109–31. Abingdon, Oxon ; New York, NY : Routledge, 2021. | Series : Variorum collected studies : Routledge, 2020. http://dx.doi.org/10.4324/9781003038115-6.

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Actes de conférences sur le sujet "Areopagite"

1

Nikolaeva, Natalia. « Predelъ is the same name for etymology» : an example of language refl ection by Euthymius Chudovsky (17th century) ». Dans Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.19.

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Résumé :
On the example of the Preface of Euthymius Chudovsky to his translation of the treatise of Dionysius the Areopagite “De divinis nominibus”, the perception of internal linguistic processes in the Church Slavonic language and their description, attempts to give terminological meaning to individual words and morphemes and, in this regard, some terminological incidents refl ected in this text are considered.
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Marica, Mircea Adrian. « Eros in the first century�s Christian theology. Pseudo-Dionysius the Areopagite ». Dans The 2nd Virtual International Conference on the Dialogue between Science and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2015. http://dx.doi.org/10.18638/dialogo.2015.2.1.19.

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