Gotowa bibliografia na temat „Communication – Christianisme”
Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych
Zobacz listy aktualnych artykułów, książek, rozpraw, streszczeń i innych źródeł naukowych na temat „Communication – Christianisme”.
Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.
Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.
Artykuły w czasopismach na temat "Communication – Christianisme"
Douyère, David. "Le christianisme en communication(s)". Communication & langages N° 189, nr 3 (1.09.2016): 25–46. http://dx.doi.org/10.3917/comla.189.0025.
Pełny tekst źródłaDouyÈre, David. "Le christianisme en communication(s)". Communication & langages 2016, nr 189 (grudzień 2016): 25–46. http://dx.doi.org/10.4074/s0336150016013028.
Pełny tekst źródłaHenry, Michel. "La communication des consciences et les relations avec autrui". Revue internationale Michel Henry, nr 2 (12.09.2018): 139–78. http://dx.doi.org/10.14428/rimh.v0i2.6403.
Pełny tekst źródłaFer, Yannick, i Gwendoline Malogne-Fer. "Christianisme, identités culturelles et communautés en Polynésie française". Hermès 32-33, nr 1 (2002): 355. http://dx.doi.org/10.4267/2042/14393.
Pełny tekst źródłaDouyère, David. "Les mutations communicationnelles du christianisme catholique au xxe siècle". Hermès 71, nr 1 (2015): 225. http://dx.doi.org/10.3917/herm.071.0225.
Pełny tekst źródłaΓΙΑΝΤΣΗ, ΝΙΚΟΛΕΤΤΑ. "ΤΟ ΔΥΤΙΚΟ ΜΟΝΤΕΛΟ ΑΣΤΙΚΗΣ ΑΝΑΠΤΥΞΗΣ ΚΑΙ Η ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΗ". Eoa kai Esperia 7 (1.01.2007): 11. http://dx.doi.org/10.12681/eoaesperia.6.
Pełny tekst źródłaKlaniczay, Gábor, Ildikó Kristóf i Marie-Pierre Gaviano. "Écritures saintes et pactes diaboliques: Les usages religieux de l’écrit (Moyen Âge et Temps modernes)". Annales. Histoire, Sciences Sociales 56, nr 4-5 (październik 2001): 947–80. http://dx.doi.org/10.3406/ahess.2001.279996.
Pełny tekst źródłaBoglioni, Pietro. "La résistance des marges : le cas de la religion populaire". Port Acadie, nr 13-14-15 (27.10.2009): 265–83. http://dx.doi.org/10.7202/038433ar.
Pełny tekst źródłaKlaniczay, Gábor, Ildikó Kristóf i Marie-Pierre Gaviano. "Écritures saintes et pactes diaboliques: Les usages religieux de l’écrit (Moyen Âge et Temps modernes)". Annales. Histoire, Sciences Sociales 56, nr 4-5 (październik 2001): 947–80. http://dx.doi.org/10.1017/s0395264900033321.
Pełny tekst źródłaReymond, Bernard. "Lettre ouverte à feu F.D.E. Schleiermacher". Études théologiques et religieuses 79, nr 3 (2004): 299–309. http://dx.doi.org/10.3406/ether.2004.3777.
Pełny tekst źródłaRozprawy doktorskie na temat "Communication – Christianisme"
Toader, Ioan. "La prédication, message divin et communication, en Roumanie". Paris 4, 1996. http://www.theses.fr/1996PA040075.
Pełny tekst źródłaThe homiletics orthodox Rumania inspired by the model of the preachers of the patristic age is based traditionally on rhetoric. Communication sciences open new perspectives in the homiletics. It’s the systematic approach in particular, the Palo Alto school, which is riches for reflection on preaching. This research is situated on the movement between the two observed by practical experience in the field and the theory nourished by the human sciences (religions anthropology and communication skills) and theology. The systematic approach has allowed a reassessment of social climate as also the culture and liturgical preaching. The listener is considered as partner in communication with the important role of the preacher
Bernadou, Paul. "Lourdes 1858-2008 : anthropologie de la communication d'un fait religieux et de ses médiatisations". Electronic Thesis or Diss., Metz, 2008. http://www.theses.fr/2008METZ022L.
Pełny tekst źródła5 to 8 million visitors spend about 300 million euros in Lourdes. 37 million web pages are consulted every year. The pilgrimage to Lourdes is thus an event, i. e., a dynamic reality to be apprehended through time, whose religious and economic influence, as well as in the media, does not diminish despite fewer regular churchgoers. The mediatization of this traditional Christian event in a modern and postmodern society is therefore worthy of thorough analysis.The anthropology of communication is useful to define more precisely the intercultural processes in publicizing Lourdes, both traditional and modern. Various corpuses, the polymorphous reflections of its contextualized mediatization, are essential to constitute the intelligibility matrixes of the numerous actors involved.The ethnographical materials of the first corpus make it possible for my three-faceted position as a sick person, a pilgrim and a researcher applying the ethno-methodological model to coexist with the positions of pilgrims suffering from cancer, carers and pilgrimage organizers. In the second corpus, some forms of mediatization, built up over the last 150 years, present a collection of images and corpuses from international libraries, which evince the values promoted through daily newspaper articles and the evolution of opinions on a national level and those from different nations. The writings of two science philosophers, A. Comte and L. Wittgenstein, provide their representations of religion and constitute the third corpus.Are the communication processes between tradition and modernity matters of Bateson's symmetrical or complementary schismogeneses or of Bernard-Weil's ago-antagonistic model?
Jeter, Douglas. "Le problème de la communication de l'Évangile et de sa perception : l'exemple des Assemblées de Dieu en France". Paris 4, 1994. http://www.theses.fr/1994PA040099.
Pełny tekst źródłaThe aim of this dissertation is the study of the communication of the gospel, with a particular emphasis on the problem of the perception of the message by the sender and the receiver. The model used is a protestant, evangelical movement, the assemblies of god of france. The specifics of communication by a minority religious group in the present society form the screen through which the general problem is considered. The principles of the science of communication serve as a base for the methodology used. Historical and sociological aspects of thisgroup are presented to determine the perception of the message it wants to communicate. An analysis is then made of the projected audience, underlining the elements shared with those who transmit the message. The typical factors which influence perception, as well as those which are less classic because of their "spiritual" nature, are studied to find those whose could enhance the possibility of a successful communication event though a positive influence on the perception of the message of the gospel
Rivero, Manuel. "Technologie et religionNotes bibliogr. Index : l'impact du confucianisme sur l'usage des technologies industrielles, l'impact du christianisme sur l'usage des technologies de la communication". Aix-Marseille 3, 1995. http://www.theses.fr/1995AIX30082.
Pełny tekst źródłaBernadou, Paul. "Lourdes 1858-2008 : anthropologie de la communication d'un fait religieux et de ses médiatisations". Thesis, Metz, 2008. http://www.theses.fr/2008METZ022L.
Pełny tekst źródła5 to 8 million visitors spend about 300 million euros in Lourdes. 37 million web pages are consulted every year. The pilgrimage to Lourdes is thus an event, i. e., a dynamic reality to be apprehended through time, whose religious and economic influence, as well as in the media, does not diminish despite fewer regular churchgoers. The mediatization of this traditional Christian event in a modern and postmodern society is therefore worthy of thorough analysis.The anthropology of communication is useful to define more precisely the intercultural processes in publicizing Lourdes, both traditional and modern. Various corpuses, the polymorphous reflections of its contextualized mediatization, are essential to constitute the intelligibility matrixes of the numerous actors involved.The ethnographical materials of the first corpus make it possible for my three-faceted position as a sick person, a pilgrim and a researcher applying the ethno-methodological model to coexist with the positions of pilgrims suffering from cancer, carers and pilgrimage organizers. In the second corpus, some forms of mediatization, built up over the last 150 years, present a collection of images and corpuses from international libraries, which evince the values promoted through daily newspaper articles and the evolution of opinions on a national level and those from different nations. The writings of two science philosophers, A. Comte and L. Wittgenstein, provide their representations of religion and constitute the third corpus.Are the communication processes between tradition and modernity matters of Bateson's symmetrical or complementary schismogeneses or of Bernard-Weil's ago-antagonistic model?
Abensour, Corinne. "La place de l'image dans la communication religieuse : Eglise du visible, Eglise de la parole : incidence de l'iconophobie chrétienne sur la prise en compte des moyens de communication par les Eglises catholique et protestante". Paris 13, 2000. http://www.theses.fr/2000PA131030.
Pełny tekst źródłaCaucanas, Rémi. "La dimension islamo-chrétienne du dialogue méditerranéen au XXe siècle". Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3114/document.
Pełny tekst źródłaIntercultural dialogue in the Mediterranean is undergoing hard times. However the religious dimension, connected and independent at the same time, offers another possible channel of dialogue in the Mediterranean relations. The transformations of the Christian perception of Islam started during the interwar period, then the practices of the dialogue between Christians and Muslims, in mainland France and beyond the Mediterranean Sea, gradually promote the Islamo-Christian dialogue on the Mediterranean forefront. In the 1960s, the Second Vatican Council stands out in this process. Trapped inside its own ambiguities and conditioned by Mediterranean geopolitical settings, the Islamo-Christian dialogue however enters a much more chaotic period punctuated both by symbolic acts for peace and identical tensions at the end of 1970s. Inspiring by multiple documentation sources, in particular by the collection of the Service des Relations avec l'Islam (SRI), the present work offers an historic overview of the actors, the stakes and the limits of the Islamo-Christian dialogue in the Mediterranean Sea throughout the 20th century. Historic reviews and the actors from Marseille illustrate such development
Koh, Je-Ran. "Les médias chrétiens dans l'espace francophone : l'exemple des radios locales chrétiennes en France et en Afrique de l'ouest francophone". Paris 2, 2004. http://www.theses.fr/2004PA020037.
Pełny tekst źródłaKessous, Guila Clara. "Théâtre et sacré : analyse d'une interculturalité dramatique dans les oeuvres de Paul Claudel et d'Elie Wiesel". Thesis, Metz, 2008. http://www.theses.fr/2008METZ015L.
Pełny tekst źródłaThis work is a continuation of the Master's thesis named "Theatre and the sacre : Theater of the sacrifice or sacrifice of the theater in The Satin shoes by P. Claudel and the Dybbuk by P. Anski". One can find there the same concern for sacredness in the theater from a very specific angle : "the transmission of the sacred through two archetypes : the form of christian mystery and the traditional form of the purim spiel", which are the objects of a comparative analysis and which are the catalysts for dramatic intercultural spirituality in the two examined works. This study focuses thus more specifically on the actual literary content through an analysis of archetypical forms and of their dramatic expressions with E. Wiesel and P. Claudel. Without joining in an ordinary religious polemic, the aim of this study is to show what the creative madness which is about to happen in front of a public is, by analyzing aesthetic preoccupations (according to the culture of the two authors), artistic ones (the influence of the music and of the time) and, of course, pure dramatic preoccupations (analysis of the writing, of the dramaturgy, semiology,...). The numerous biblical allusions of these two works will also be considered. Does this mean that we deal with a religious theater, with divine mysteries that one has to read as acts of faith ? On the contrary, the pre-existing religion occurs here as a catalyst of the sacred, as a dynamic of tensions and is not more than an efficient ingredient for the transportation of the public (and of the author). The scenic space eliminates the divine sort of transcendence in order to set up another form of transcendence : the one of the theater in itself that is the altar on which the author is sacrified and sublimated. The questions which this work attemps to respond to are the following : how to transform the religious sacred into an artistic sacred through Performing Arts and how do two authors of different religious confessions proceed at this ? Do there exist topoi (commonplaces) of this passage from the out of scenic to the scenic when you touch the domain of the sacred (historic study of the medieval "mysteries" and parallels with the tradition of the Purim Spiel) ? If it is the case, which are symbols of it and how do they become manifest in the dramatic "material" (scenery, costumes, accessories,...) ? Finally, is there a word of the Sacred that is more appropriate to the out-of-time of theSpiritual or can the Logos be translated into a daily prose, which, by being transformed within its everyday nature, becomes poetic in the 20th century ?
Dumont, Emmanuel. "La communication de l'Eglise catholique aux Etats-Unis pour le respect de la vie (1990-1995) : genèse, étude mercatique et évaluation éthique d'une rhétorique ecclésiale professionnalisée". Paris 4, 2000. http://www.theses.fr/2000PA040173.
Pełny tekst źródłaKsiążki na temat "Communication – Christianisme"
Stop preaching and start communicating: Communication principles preachers can learn from television. Pickering, ON: Castle Quay Books, 2010.
Znajdź pełny tekst źródłaThe new era in religious communication. Minneapolis: Fortress Press, 1991.
Znajdź pełny tekst źródłaGendrin, Bernard. Eglise et société: Communication impossible ? Paris: Desclée de Brouwer, 1995.
Znajdź pełny tekst źródłaParanŭn kŏttŭl ŭl silsang i toege hanŭn mal ŭi him: Healing, life, happiness, prosperity. Sŏul: Saengmyŏng ŭi Malssŭmsa, 2007.
Znajdź pełny tekst źródłaJ, Lee Philip, red. Communication for all: New World Information and Communication Order. Maryknoll, N.Y: Orbis Books, 1986.
Znajdź pełny tekst źródłaLanguage output, communication strategies and communicative tasks: In the Chinese context. Lanham, MD: University Press of America, 2005.
Znajdź pełny tekst źródłaBurning bush and broken bread: Implications of a communicating God. Toronto, Canada: Anglican Book Centre, 1987.
Znajdź pełny tekst źródłaMuers, Rachel. Keeping God's silence: Towards a theological ethics of communication. Malden, MA: Blackwell Pub., 2004.
Znajdź pełny tekst źródłaGlobal communication: Is there a place for human dignity? Geneva: WCC Publications, 1996.
Znajdź pełny tekst źródłaWright, H. Norman. How to talk so your kids will listen. Bloomington, Ind: Bethany House, 2014.
Znajdź pełny tekst źródłaCzęści książek na temat "Communication – Christianisme"
Arcari, Luca. "Visionary Experiences and Communication in the Revelation of John. Between Selective Memories and Individual Authority". W JAOC Judaïsme antique et origines du christianisme, 337–59. Turnhout: Brepols Publishers, 2017. http://dx.doi.org/10.1484/m.jaoc-eb.5.111710.
Pełny tekst źródłaHunziker-Rodewald, Régine. "Chapitre III. La ville-princesse en pleurs : l’art de la communication de la souffrance en Lamentations 1, 1-6". W JAOC Judaïsme antique et origines du christianisme, 123–35. Turnhout, Belgium: Brepols Publishers, 2020. http://dx.doi.org/10.1484/m.jaoc-eb.5.119484.
Pełny tekst źródłaCantin, Serge. "Le Désenchantement du Monde et l’Avenir du Christianisme selon Fernand Dumont". W The Paideia Archive: Twentieth World Congress of Philosophy, 42–48. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199836613.
Pełny tekst źródła