Littérature scientifique sur le sujet « Orthodoxies protestantes »
Créez une référence correcte selon les styles APA, MLA, Chicago, Harvard et plusieurs autres
Consultez les listes thématiques d’articles de revues, de livres, de thèses, de rapports de conférences et d’autres sources académiques sur le sujet « Orthodoxies protestantes ».
À côté de chaque source dans la liste de références il y a un bouton « Ajouter à la bibliographie ». Cliquez sur ce bouton, et nous générerons automatiquement la référence bibliographique pour la source choisie selon votre style de citation préféré : APA, MLA, Harvard, Vancouver, Chicago, etc.
Vous pouvez aussi télécharger le texte intégral de la publication scolaire au format pdf et consulter son résumé en ligne lorsque ces informations sont inclues dans les métadonnées.
Articles de revues sur le sujet "Orthodoxies protestantes"
Gueisaaz, Mireille. « Protestants et laïques d'origine protestante dans la loi de 1905 ». Matériaux pour l’histoire de notre temps N° 78, no 2 (1 avril 2005) : 16–26. http://dx.doi.org/10.3917/mate.078.0003.
Texte intégralBjelajac, Branko. « Mission in Central and Eastern Europe : Realities, Perspectives, Trends ». European Journal of Theology 28, no 2 (1 décembre 2020) : 178–81. http://dx.doi.org/10.5117/ejt2019.2.010.bjel.
Texte intégralGroen, Basilius J. « Protestantismus und ostkirchliche Orthodoxie ». Labyrinth 20, no 2 (15 mars 2019) : 78. http://dx.doi.org/10.25180/lj.v20i2.137.
Texte intégralNikitin, Awgoestin. « Russisch-Hollandse Betrekkingen ». Het Christelijk Oosten 41, no 2 (12 novembre 1989) : 94–114. http://dx.doi.org/10.1163/29497663-04102003.
Texte intégralAbel, Olivier, Michel Fédou et Christophe d’Aloisio. « Innovation et tradition en christianisme pluriel ». Études janvier, no 1 (11 décembre 2014) : 79–88. http://dx.doi.org/10.3917/etu.4212.0079.
Texte intégralMayeur-Jaouen, Catherine. « Abûnâ Yassâ, un pèlerinage copte-orthodoxe de Haute-Égypte face aux catholiques et aux musulmans ». Chronos 18 (15 avril 2019) : 109–28. http://dx.doi.org/10.31377/chr.v18i0.466.
Texte intégralBaubérot, Jean. « L’émergence d’une orthodoxie nouvelle au XXe siècle. Les causes de l'apparition du mouvement barthien en France ». Études théologiques et religieuses 66, no 3 (1991) : 397–412. http://dx.doi.org/10.3406/ether.1991.3158.
Texte intégralFackre, Gabriel. « The Church of the Center ». Interpretation : A Journal of Bible and Theology 51, no 2 (avril 1997) : 130–42. http://dx.doi.org/10.1177/002096439605100203.
Texte intégralMarkkola, Pirjo. « Le luthéranisme en Finlande : entre religion d’État et Église du Peuple ». Revue d'histoire du protestantisme 8, no 2-3 (13 juillet 2023) : 219–32. http://dx.doi.org/10.47421/rhp_8.2-3_219-232.
Texte intégralDunn, Emily C. « Netizens of Heaven : Contesting Orthodoxies on the Chinese Protestant Web ». Asian Studies Review 31, no 4 (décembre 2007) : 447–58. http://dx.doi.org/10.1080/10357820701710740.
Texte intégralThèses sur le sujet "Orthodoxies protestantes"
Huiban, Arthur. « La claritas scripturae dans les espaces confessionnels de l'Europe moderne ( XVIe - XVIIe siècles) ». Electronic Thesis or Diss., Paris 1, 2020. http://www.theses.fr/2020PA01H209.
Texte intégralThe claritas Scripturae constitutes a fundamental dogma of Protestantism, common, at least in its essential principle, to both Lutheran and Reformed confessions, and very widely shared by most of the marginal or dissenting Protestant tendencies (arminian, socinian, baptist...) Attached to the general motive of the sola Scriptura, this Protestant proclamation of the clarity of the Bible has favored or accompanied, in modern times and in a context of religious controversies, the development of new theoretical arguments in fields of knowledge as diverse as theology, the arts of discourse, gnoseology or legal science. We endeavor here to retrace the history of the development and the evolutions of this dogma in the various confessional spaces of modern Europe, starting from the study of the intellectual and contextual conjunctures which motivated it. On this occasion, we try to pay particular attention to the figures and the motivations which led to this slow construction, as well as to the bursting of discursive genres within which it was able to find a privileged expression (controversies, apologetics, confessions of faith, theological systems, catechisms, philosophical treatises ...) Following the thread of this evolution, since the first Lutheran expressions of the principle of claritas scripturae in the 1520s until the twilight of Protestant ‘orthodoxies’ at the beginning of the 18th century, we then confront, from an original perspective, with some of the greatest debates – and perhaps the greatest myths – of Protestant historiography, from the point of view of of an history of ideas deployed both in its philosophical ramifications (the invention of hermeneutics and critical exegesis, the invention of modern subjectivity), whether in its theological (the doctrinal continuity of the First Reformation and orthodoxy, the emergence of rationalism and natural theology) or political aspects (the invention of freedom of conscience, the problem of confessionalization)
Kakavelakis, Nikolaos. « La vie et l'oeuvre du patriarche Cyrille Loucaris : 1570-1638 ». Université Marc Bloch (Strasbourg) (1971-2008), 2007. http://www.theses.fr/2007STR20033.
Texte intégralCyril Lucaris (1570-1638), patriarch of Alexandria for 18 years and then patriarch of Constantinople for an almost equal period of time, were undoubtedly the orthodox ecclesiastical character the most ambiguous in modern times. For many, he was a national hero, for others a charismatic patriarch while other voices condemn him as heretic, enemy of the orthodox faith. Who is right? Who was really the patriarch Cyril Lucaris? Which were his plans? By which means? And which were the consequences? This research is related with a period of dogmatical and institutional conflicts. The fight between Catholicism and the Reform penetrated the borders of the Eastern orthodox Church which was obliged to confirm its theological identity. The ecclesiastical character, the most important during this time period in the East was Cyril Lucaris, whose signature, as a patriarch of Constantinople, appears on a famous confession of faith probably influenced by the teaching of the Reform
Olar, Ovidiu-Victor. « La boutique de Théophile : les relations du patriarche de Constantinople Kyrillos Loukaris (1570-1638) avec la Réforme ». Paris, EHESS, 2015. http://www.theses.fr/2015EHES0189.
Texte intégralThe Greek Patriarch of Constantinople Kyrillos Loukaris (1570-1638) is the spectre that haunts Eastern Christianity. He was a remarkable scholar. He was also an audacious organizer: he was involved in the coming into being of the first Greek printing press in the Ottoman Empire, in the refashioning of the Great Patriarchal School, and in the publication of the first "modem" Greek version of the New Testament. Executed by the Ottomans, he was recently declared saint by the Church of Alexandria. Nevertheless, a "Calvinist" Confession of faith appeared under Loukaris' name in 1629 and 1633. Was the Greek Patriarch a calvinist ? Was he a saint or a heretic? In order to provide an answer, the présent thesis returns to the original sources, scattered as they are across Europe and even further; identifies the "pillars" of Loukaris' religious and political thought; reconstructs his "western" letter network and analyses his "parallel lives" coined during the eucharistie dispute of the 17th century
Burrill, Denise. « Mise en réseau des intérêts : une approche épistémologique de la communication interconfessionnelle en Roumanie ». Thesis, Montpellier 3, 2019. http://www.theses.fr/2019MON30092.
Texte intégralTitled, “Networking for Interests: An Epistemological Approach to Inter-Confessional Communication in Romania,” this doctoral thesis serves a triple purpose. First, in order to provide a sound thematic background and historical contextualization, the thesis will map out the evolution dialogue between the Protestant minorities and the Orthodox majority in Romania by using Johann Fichte’s triad of thesis, antithesis and synthesis, in the adaptation of Lourens Minnema’s model of cultural communication. Second, by using an inductive methodology, the thesis will analyze the current state of dialogue through a descriptive analysis of the mediatization of interfaith events held between 2015 and 2017 by confessional and secular media, as well as by mapping the existing structure of relationships between Orthodox and Protestant elites. Third, through inferential analysis, the thesis will test the sustainability of the current state of elite networking and dialogue under the two conditions of democratic pluralism, religious nationalism
Pashkeeva, Natalia. « Le Mouvement "universel" de la "jeunesse chrétienne", la YMCA américaine et les Russes : circulation des idées et transferts des méthodes d'organisation et d'action (deuxième moitié du XIXe siècle - 1939)) ». Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH144.
Texte intégralIn this thesis we first investigate the creation of a transnational network by the advocates of the Young People’ Global Christian Movement in the West in the latter half of the 19th century. Secondly, we analyze the interaction between the agents of the American branch of the Movement, the American YMCA, and the representatives of the Russian political, economic, religious and intellectual elites in Russia from the end of the 1890s and in Europe with the Russian émigrés in the period between the two world wars. Attempts to implant the American Association in the USSR in the 1920s are also considered.The Young People’ Christian Movement was conceived as a global space transcending national boundaries. The ambition of the advocates of this form of internationalism was to break the barriers of nationalities, politics, economic and social inequalities, religion or race. This utopian project was founded on the values, beliefs and principles of Evangelical Protestantism. The Movement’s universalism was founded on the concept of Christian communities’ “catholicity” and was following the logic of religious conversion. Its leaders were propagating the Vital Christianity. Refuting the conception of religion as a mystic quest and that of Christianity as a set of beliefs defined once and for all and focused on the rigid dogma and on the performance of a religious belief, the leaders of the Global Christian Movement were calling for a social activism of Christians and propagating their capacity to engage in practical problem solving in their own communities. With an initial focus on the mission of evangelization, the Young Christians’ Movement should be a bulwark against the growing secularism of society. However this Universalist project was itself the result of the secularization. Affirming “respect” for the “traditional” ecclesiastical structures, the Movement was guided by laypersons. Demonstrating an active concern for the means to treat the ailments of the modern industrial societies and to assure the progress of humanity, the leaders of the Young Christians’ Movement had an ambition to elaborate a “model” of a “modern” and “organized” Christian action, capable of ensuring the “integral” (moral, intellectual, physical and social) development of the individuals, with a particular emphasis on the training of the elites. Set in a long-term perspective, the ambition of the leaders of the Movement was to assure a complete social, political and economic transformation of human societies. Several problematic issues were explored: 1. The relationship between the “globalist” and “national” commitments, and the factors affecting the power relations between the different national cultures and determining the direction of circulation of ideas, experiences and practices within this internationalist movement; 2. The mechanism of and the motives invoked to justify the penetration of the American YMCA in the other countries, i.e. in Russia; 3. The relationship between religion and politics; 4. The relationship between Protestants and Orthodox Christians. This study addresses four key dichotomies: “universal” versus “national”, “laic” versus “religious”, “modernity” versus “tradition”, “political” versus “apolitical”
Livres sur le sujet "Orthodoxies protestantes"
Lee, Philip J. Against the Protestant Gnostics. New York : Oxford University Press, 1987.
Trouver le texte intégralAlevizopoulos, Antōnios. Rōmaiokatholikismos, Protestantismos, kai Orthodoxia. Athēna : Heptalophos, 1992.
Trouver le texte intégralGeorges, Brunel. Dictionnaire des églises de Paris : Catholique, orthodoxe, protestant. Paris : Editions Hervas, 1995.
Trouver le texte intégralMirosław, Czapkowicz, Kuprianowicz Grzegorz et Plag Albrecht, dir. Evangelisch-orthodoxe Partnerschaft Lublin - Balingen = Ewangelicko-prawosławna współpraca Lublin - Balingen. Lublin : Orthodoxe Diozöse von Lublin und Cholm, 1996.
Trouver le texte intégralBriskina, Anna, Hermann Goltz, Armenuhi Drost-Abgarjan et Axel Meissner. Logos im Dialogos : Auf der Suche nach der Orthodoxie : Gedenkschrift für Hermann Goltz (1946-2010). Berlin : Lit, 2011.
Trouver le texte intégralWasmuth, Jennifer. Der Protestantismus und die russische Theologie : Zur Rezeption und Kritik des Protestantismus in den Zeitschriften der Geistlichen Akademien an der Wende vom 19. zum 20. Jahrhundert. Göttingen : Vandenhoeck & Ruprecht, 2007.
Trouver le texte intégralWasmuth, Jennifer. Der Protestantismus und die russische Theologie : Zur Rezeption und Kritik des Protestantismus in den Zeitschriften der Geistlichen Akademien an der Wende vom 19. zum 20. Jahrhundert. Göttingen : Vandenhoeck & Ruprecht, 2007.
Trouver le texte intégralPodskalsky, Gerhard. Griechische Theologie in der Zeit der Türkenherrschaft (1453-1821) : Die Orthodoxie im Spannungsfeld der nachreformatorischen Konfessionen des Westens. München : C.H. Beck, 1988.
Trouver le texte intégralLiechtenhan, Francine-Dominique. Les trois christianismes et la Russie : Les voyageurs occidentaux face à l'église orthodoxe russe, XVe-XVIIIe siècle. Paris : CNRS Editions, 2002.
Trouver le texte intégralManning, Christel. God gave us the right : Conservative Catholic, Evangelical Protestant, and Orthodox Jewish women grapple with feminism. New Brunswick, N.J : Rutgers University Press, 1999.
Trouver le texte intégralChapitres de livres sur le sujet "Orthodoxies protestantes"
Maier, Hans. « 31. Protestanten, Orthodoxe – und ein deutscher Papst ». Dans Böse Jahre, gute Jahre, 359–76. C.H.Beck, 2011. http://dx.doi.org/10.17104/9783406612862-359.
Texte intégral« Orthodoxy And Variation : The Role Of Adiaphorism In Early Modern Protestantism ». Dans Orthodoxies and Heterodoxies in Early Modern German Culture, 45–68. BRILL, 2007. http://dx.doi.org/10.1163/ej.9789004162761.i-294.19.
Texte intégralPacini, Andrea. « Socio-Political and Community Dynamics of Arab Christians in Jordan, Israel, and the Autonomous Palestinian Territories ». Dans Christian Communities in the Arab Middle East The Challenge of the Future, 259–85. Oxford University PressOxford, 1998. http://dx.doi.org/10.1093/oso/9780198293880.003.0013.
Texte intégral« Annäherung zwischen der orthodoxen Kirche Russlands und Protestanten und Katholiken im westlichen Europa ». Dans Heinrich von Huyssen (1666-1739), 191–205. Harrassowitz, O, 2014. http://dx.doi.org/10.2307/j.ctvc16gzp.14.
Texte intégralKizenko, Nadieszda. « Introduction ». Dans Good for the Souls, 1–19. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192896797.003.0001.
Texte intégralDmitriev, Mikhail V. « « Currendum et agendum est modo quod in perpetuo nobis expediat ». De deux mentalités confessionnelles à deux manières d’agir ? Monachisme catholique et monachisme orthodoxe de la Rzeczpospolita Obojga Narodów face aux défis du XVIe siècle ». Dans Studia monastica et mediaevalia : Opuscula Marco Derwich dedicata, 297–314. Ksiegarnia Akademicka Publishing, 2022. http://dx.doi.org/10.12797/9788381387989.16.
Texte intégral