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Artigos de revistas sobre o assunto "Justice Aspect religieux Christianisme"
الكريطي, حاكم حبيب, e محمد ظاهر العارضي. "Le courant religieux à la louange du Ve siècle de l'hégire". Kufa Journal of Arts 1, n.º 27 (16 de agosto de 2016): 71–100. http://dx.doi.org/10.36317/kaj/2016/v1.i27.6391.
Texto completo da fonteJames, Robison B. "Le socialisme religieux de Tillich comme ressource pour une éthique sociale pragmatiste aujourd’hui". Études théologiques et religieuses 79, n.º 4 (2004): 529–40. http://dx.doi.org/10.3406/ether.2004.3796.
Texto completo da fonteDe Courcelles, Dominique. "Amour et mort, vie de sainteté dans la littérature et la spiritualité à València au XVème siècle: de saint Vicent Ferrer à Sor Isabel de Villena". SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 14 (26 de dezembro de 2019): 276. http://dx.doi.org/10.7203/scripta.0.16370.
Texto completo da fonteCabanis, André. "La laïcité dans les Constitutions de l'Afrique de succession coloniale française". Revue Internationale des Francophonies, n.º 8 (4 de dezembro de 2020). http://dx.doi.org/10.35562/rif.1193.
Texto completo da fonteSalzbrunn, Monika. "Artivisme". Anthropen, 2019. http://dx.doi.org/10.17184/eac.anthropen.091.
Texto completo da fonteTeses / dissertações sobre o assunto "Justice Aspect religieux Christianisme"
Son, Eunsil. "Misericordia non tollit iustitiam : l'enjeu épistémologique de la question de la justice divine chez Thomas d'Aquin". Paris 4, 2006. http://www.theses.fr/2006PA040203.
Texto completo da fonteThomas Aquinas develops the justice of God in diverse ways in his works. This offers privileged access to the intelligence of his theological epistemology. On the one hand, the three systematic texts devoted ex professo to this subject (Sent. IV, 46, SCG I, 93 et ST I, 21) explain the justice of God as distributive justice expressed in creation. On the other hand, in the Commentary on the Letter to the Romans, it is a question of the justice of God revealed in the Gospel, which consists in the justification of sinners. Thomas understands the relation between these two meanings, which respectively concern natural knowledge and knowledge throug faith, in light of God’s goodness, the common source of nature and grace. They are not opposed, but the latter presupposes the former and goes beyond it. This approach illustrates the Thomist conception of theological knowledge, whichi is consonant with the Aristotelian episteme model (knowledge by cause) and harmonizes reason and faith, contrary to a modern model inherited from Luther that will later prevail
Marchand, Mario. "Le phénomène de la justice réparatrice : étude d'une conférence familiale en milieu scolaire secondaire". Doctoral thesis, Université Laval, 2013. http://hdl.handle.net/20.500.11794/25197.
Texto completo da fonteThe goal of restorative justice is to help someone who has committed an offense against another person to acknowledge the wrong that was done and make amends for it. The direct and indirect victims as well as the family and friends of the offender take part in the process through a family group conferencing. This type of mediation, which was first used in the penal system, has been adopted in some schools. Statistics show that this approach has been spectacularly successful in terms of participant satisfaction and low recidivism. The practice of family group conferencing in high schools is the focus of our study. A family group conferencing was set up between two girls who had had problems getting along with each other since elementary school. The girls’ mothers and the school psychologist took part. Data from the meeting showed the benefits of restorative justice. At this point in the proceedings, it cannot be said that the conflict is settled. Our study shows that doubt about and mistrust of the other party can arise during the process. This realization led us to analyse in depth the types of doubt and the bases of mutual trust in a relationship. On a strictly theological level, our paradigm involves aspects of shalom and God’s covenant. We maintain that in order to bear fruit of repentance the offender must in return see loving people and generous acts of kindness, favorable conditions for creating bonds of trust. Thus, the family group conferencing becomes a way to show compassion to the wrongdoer. We also believe that a person’s doubt can be eased through an offender’s acts. The results of the study lead to a renewed practice of mediation.
Yaga, Jean Prosper. "La dialectique de la justice et du pardon : approches des positions de la conférence des évêques du Cameroun depuis sa création jusqu'à nos jours". Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAK013.
Texto completo da fonteJustice and forgiveness are like two poles of a dialectic that unites them to the point of making them inseparable. Forgiveness is a free gift that comes from a personal approach while justice is a natural or legal right that every human being is entitled. Indeed, forgiveness is not incompatible with justice. It coexists with justice without interfering. The work of one is supplemented by the contribution of the other. In this regard, there cannot be closure with forgiveness without justice. Likewise, there can be no reconciliation with justice without forgiveness. Thus, forgiveness is the fruit of justice. In fact, forgiveness is an act of love beyond fault that breaks pain and hatred. Forgiveness grows whoever offers it and contributes to the happiness of others. The past is vanquished and transcended. Justice is a safeguard that removes discord and inequality. From this point of view, justice and forgiveness are two interacting virtues that bring moral and spiritual fulfillment to human being. They are at the service of charity
Grannec, Christophe. "Histoire de l'action des chrétiens pour l'abolition de la torture (ACAT), 1974-1990. . . : de l'opposition à la torture à la défense des droits de l'homme". Paris, EPHE, 1996. http://www.theses.fr/1996EPHE5009.
Texto completo da fonteAt the end of the 1973 year, the organization amnesty international announced a world campaign for abolition of torture. The action of Christians for abolition of torture was born on the 1974 year. It was established by French Protestants but Catholics and Orthodox joined it very quickly. The aims of ACAT is action, information and prayer for abolition of torture. 15 years after its birth, ACAT had 15 000 members and 500 groups in France. A big meeting occured on the 1988 year for birthday of Universal declaration of human rights. An international federation of ACAT (fiacat) was born on the 1987 year: it is recognized by UNO and the council of Europe. The first years, action of Christians for abolition of torture fought against torture. Nomades, ACAT fights for human rights more widely
Diamantopoulou, Elisabeth-Alexandra. ""Corps et sexualité : représentations dans l'orthodoxie grecque et le catholicisme romain : étude comparative". Paris, EPHE, 2010. http://www.theses.fr/2010EPHE5021.
Texto completo da fonteThe representations of “body” and “sexuality” that can be drawn respectively from the religious discourses of Greek Orthodoxy and Roman Catholicism, illustrate the different conceptualizations of these issues that highlight the divergent construction and functioning of “normativity” within the two religious cultures. The comparative diachronic study of the respective systematizations, theological on one hand, and “juridical-canonical” on the other hand, leads to the conclusion that there is a profound “anthropological difference” between these two confessions, in spite of their common belonging to the «family» of the Christian religion. This profound divergence which represents, in reality, a different Worldview [“Weltanschauung”] as well as a different conception of the human being, gets a concrete expression after the significant changes that shaped Roman Catholicism from the 12th century onwards in the Latin West; more specifically, after the double transition operated, on one hand, from the Canon Law of primitive Christianity (“jus antiquum”) to the new canonical science (“jus canonicum”) and, on the other hand, from the « Theology of the Fathers » to the Scholastic theology – the big synthesis of theology and philosophy that took place from the 13th century onwards. All these significant transformations had far-reaching and fundamental consequences thereof, and contributed to the progressive shaping of a new sexual moral code, as well as to a new understanding of marriage and the « conjugal act », breaking off radically with the conceptual schemes and the theological and canonical Tradition that marked the era of the « undivided [Christian] Church »
Grelon, Jean. "Orientation homosexuelle dans l'Eglise catholique : aspects humains, ecclésiologiques et canoniques". Paris 11, 2001. http://www.theses.fr/2001PA111013.
Texto completo da fonteBin, Fabrice. "La pensée religieuse et l'impôt : contribution à l'étude de l'influence de la pensée chrétienne sur les systèmes fiscaux d'Europe occidentale". Aix-Marseille 3, 2005. http://www.theses.fr/2005AIX32021.
Texto completo da fonte: Religious thought is part of the creative forces of the law, according to George Ripert. Intrinsic element of sovereignty, taxation is only a secondary object of the christian church's social doctrines, whose bases are theological and political. If the division of protestant churches helped the the State's tax power compliance, the united catholic Church as maintained for long time a more reserved attitude towards it. The influence of these religious teaching on tax laws seems to be more indirect than direct, exactly as shown by comparative studies. In fact, the religious or moral purposes of tax policies are restricted to some old aspects of tax systems. On the other hand, the influence on the structure of tax systems seems to be more significant. If the value rationality - according to Max Weber - of Catholicism tried to hold back the introduction of income taxes, the means-ends rationality of Protestantism helped to adapt the tax systems to economical development
Lekkas, Georgios. "Liberté et progrès chez Origène". Paris 4, 1996. http://www.theses.fr/1995PA040154.
Texto completo da fonteMan's creation is brought to completion through his perfection which cannot be accomplishd without the decisive contributioin of his freedom. His rationality is due to the fact god has created him as a mirror of his presence. Man as a rational being cannot refute his rationality since the seed of word remains in force even in the soul of the worst sinner. Man is free but not ontologically independent of god, for he is always in constant relation with him, and through his free will he can always let his rationality either bear fruit or be weakened. At the end it seems origen is convinced that man's freedom, a fift of god, though not adverse to the divine providence it always acts as pedagogue towards his perfection
Hallak, Aziz. "Libre arbitre et prédestination dans l'islam et le christianisme oriental arabe, VIIe-XIIIe siècle". Paris 4, 1993. http://www.theses.fr/1993PA040075.
Texto completo da fonteThe human person's relationship with God is the main preoccupation of any religion. Now this relation is conceived as having two aspects: free will and predetermination. This is why this question has been the subject of discussion and controversy in the history of religious thought and became early on a subject of discussion between Muslim Mutakallimuns and Christian theologians belonging to the different eastern churches. The present work intends to introduce this interreligious debate by presenting texts of some of the Christian authors who wrote in Arabic. While defending human free will, these authors tried to reconcile it with the divide omnipotence, with god's foreknowledge and providence. At the same time, they tried to respond to existential questions like the problem of evil and the inequalities among persons. And they attempted, finally, to present the Christian conception of the relationship between God and the human person
Vaillancourt, Louis. "Le concept de "stewardship" chez Douglas John Hall comme fondement d'une théologie écologique christocentrée". Doctoral thesis, Université Laval, 1998. http://hdl.handle.net/20.500.11794/41398.
Texto completo da fonteDans le contexte de la crise écologique actuelle, la thèse consiste à approfondir la compréhension chrétienne du rapport homme/nature. Le thème du stewardship, de plus en plus présent dans la littérature théo-écologique, apparaît comme une clé pour identifier et exposer la contribution particulière du discours chrétien: celle de repenser les représentations cosmo-anthropologiques, présupposé fondamental à une éthique écologique. Un théologien de chez nous, Douglas John Hall, a longuement exploré cette nouvelle image de l'être humain compris comme steward, une richesse négligée de la tradition judéo-chrétienne, mais combien appropriée à la conversion anthropologique qui s'impose. L'étude systématique du concept de stewardship dans l'œuvre de Hall confirme la pertinence de son emploi comme pivot d'une théologie écologique. Elle fait aussi découvrir des possibilités d'enrichissement de la thématique grâce surtout à l'apport des traditions juive et orthodoxe. Notre essai ouvre finalement la voie à un développement christocentrique qui donne à ce symbole biblique son expression plénière.
Livros sobre o assunto "Justice Aspect religieux Christianisme"
Cosmao, Vincent. Foi et justice sociale. Ottawa, Ont: Université Saint-Paul, 1987.
Encontre o texto completo da fonteJustice and peace: A Christian primer. Maryknoll, New York: Orbis Books, 2019.
Encontre o texto completo da fonteJustice and peace: A Christian primer. Maryknoll, N.Y: Orbis Books, 1997.
Encontre o texto completo da fonteJustice and peace: A Christian primer. 2a ed. Maryknoll, N.Y: Orbis Books, 2003.
Encontre o texto completo da fonteGerhard, Liedke, e World Council of Churches, eds. Shalom: Biblical perspectives on creation, justice & peace. Geneva: WCC Publications, 1989.
Encontre o texto completo da fonteJim, Wallis, ed. The Rise of Christian conscience: The emergence of a dramatic renewal movement in the church today. San Francisco: Harper & Row, 1987.
Encontre o texto completo da fontePolitics as a Christian vocation: Faith and democracy today. Cambridge, UK: Cambridge University Press, 2005.
Encontre o texto completo da fonteSölle, Dorothee. On Earth as in heaven: A liberation spirituality of sharing. Louisville, Ky: Westminster/John Knox Press, 1993.
Encontre o texto completo da fonteChristian justice and public policy. Cambridge, U.K: Cambridge University Press, 1997.
Encontre o texto completo da fonteLaw, liberty, and church: Authority and justice in the major churches in England. Aldershot, Hants, England: Ashgate/Dartmouth, 2006.
Encontre o texto completo da fonte