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Статті в журналах з теми "Puissances (théologie)"
Pironet, Fabienne. "Théologie révélée versus théologie philosophique." Articles 31, no. 2 (January 10, 2005): 311–47. http://dx.doi.org/10.7202/009810ar.
Повний текст джерелаOlivier, Lydwine. "D’un Dieu tout-puissant à un Dieu partenaire qui s’offre au monde." Hors-thème 19, no. 1 (February 15, 2013): 193–216. http://dx.doi.org/10.7202/1014188ar.
Повний текст джерелаBurton, Ben. ""The praise of that I yeld for sacrifice": Anne Lock and the Poetics of the Eucharist." Renaissance and Reformation 30, no. 3 (January 1, 2006): 89–118. http://dx.doi.org/10.33137/rr.v30i3.9105.
Повний текст джерелаChastenet, Patrick. "Sens écologique et théologique de la limite chez Jacques Ellul." Études Septembre, no. 8 (September 11, 2024): 81–91. http://dx.doi.org/10.3917/etu.4318.0082.
Повний текст джерелаGrieu, Étienne. "Réinventer la « grande Eglise »." Études Tome 409, no. 11 (November 1, 2008): 495–505. http://dx.doi.org/10.3917/etu.095.0495.
Повний текст джерелаRichard, Jean. "Sur le thème de la toute-puissance : mon itinéraire théologique." Laval théologique et philosophique 62, no. 3 (May 3, 2007): 439–55. http://dx.doi.org/10.7202/015748ar.
Повний текст джерелаNault, François. "La toute-puissance en question ou les enjeux théologico-politiques de la nomination de Dieu." Laval théologique et philosophique 62, no. 3 (May 3, 2007): 479–98. http://dx.doi.org/10.7202/015751ar.
Повний текст джерелаVidal, Daniel. "Jacques Ellul, Théologie et Technique. Pour une éthique de la non-puissance." Archives de sciences sociales des religions, no. 168 (December 31, 2014): 179. http://dx.doi.org/10.4000/assr.26396.
Повний текст джерелаDelon, M. "Le sublime et l'idée d'énergie: de la théologie au matérialisme." Revue d'histoire littéraire de la France o 86, no. 1 (January 1, 1986): 62–70. http://dx.doi.org/10.3917/rhlf.g1986.86n1.0062.
Повний текст джерелаLavoie, Jean-Jacques. "Puissance divine et finitude humaine selon Qohélet 3,10 -15." Studies in Religion/Sciences Religieuses 31, no. 3-4 (September 2002): 283–96. http://dx.doi.org/10.1177/000842980203100302.
Повний текст джерелаДисертації з теми "Puissances (théologie)"
Schick, Irvin Cemil. "The Legitimation of Esoteric Practices of Dubious Orthodoxy : magic and Divination as Textual Practices in Early Modern Ottoman Islam." Electronic Thesis or Diss., Paris, EHESS, 2024. http://www.theses.fr/2024EHES0053.
Повний текст джерелаThe Qurʾān indicates that the Unseen (al-ghayb) is predetermined; that is, it is written from the beginning of time and for all eternity. At the same time, the Qurʾān makes it clear that the Unseen is beyond the reach of ordinary humans. And yet, occult practices of divination and magic aiming to look into and intercede in the Unseen are and have often been practiced throughout the Muslim World. This thesis asks how pious Muslims have reconciled occult practices with the Qurʾānic injunction against human interaction with the Unseen. What stories have pious Muslims historically told themselves in order to legitimate their transgression of such unambiguously stated sanctions? I seek answers to this question by focusing on three case studies: oneiromancy, physiognomy, and talismanry. I am not saying that these widespread practices are illicit; rather, I argue that for the sake of internal consistency, they should have been illicit, and the fact that they are not therefore requires an explanation.Although my main focus is on the early modern Ottoman Empire, much of the written documentation pertaining to the occult sciences during that period are translations and/or adaptations of mediaeval or early modern Arabic texts, which are themselves often heavily indebted to antecedents including Mesopotamian, Egyptian, Greek, and Jewish sources. In an effort to highlight what is “specifically Islamic” about the practices in question, I have tried to compare them with their pre-Islamic precursors and sought to see how they were “Islamicized” and thereby became accepted in the Ottoman Empire. I show that there were three main avenues for the legitimation of occult practices:• Exegetic legitimation. The large majority of the treatises analyzed in the three case studies begin with numerous citations from the Qurʾān and the ḥadīths as well as passages that interpret them in ways that appear to legitimate the practice in question. This is named al-dalāʾil al-naqliyyah, that is, “relayed evidence.”• Hagiographic legitimation. Again, many of the treatises analyzed here contain anecdotes that link the practice in question to one or more important religio-historical individuals—ranging from Greek philosophers to the Prophet’s companions and beyond—thus legitimating them by association. This is named al-dalāʾil al-ʿaqliyyah, that is, “rational evidence.”• Semiotic legitimation. Although I do discuss exegetic and hagiographic legitimation, my principal claim in this thesis is that in the Muslim World, divination and magic are generally conceived as reading and writing practices. As a result, what should in theory have been considered illicit practices have gained legitimacy thanks to the centrality of the concepts of reading and writing in Islam.This last point is based on the fact that the notion of text, and the closely related concepts of writing and reading, permeate Islam through and through. The Prophet is related as having said that the first thing God created was the pen, while the first word of the Revelation is “Read.” For Islam, all of Creation is a text, as is the sequence of events that unfolds in it. The Qurʾān is a text that explicates God’s creation, and the large body of exegetic literature, together with individual believers’ everyday experiences, are texts that in turn explicate the Qurʾān. It is impossible to imagine Islam as a religio-cultural system without text, writing, and reading. I argue that this centrality underlies the legitimation of occult practices, so that, for example, the interpretation of dreams is seen as deciphering text read from the Preserved Tablet, while talismanry is seen as activating the power of writing as a conduit of divine power
Aubry, Gwenaëlle. "De l'en-puissance à la toute-puissance aspects de la puissance d'Aristote à Leibniz." Paris 4, 1998. http://www.theses.fr/1998PA040224.
Повний текст джерелаBorde, Hubert. "Gérard de Bologne, O. Carm. (+1317) : sa conception de la théologie et la puissance de Dieu." Paris 4, 2005. http://www.theses.fr/2005PA040222.
Повний текст джерелаGerard of Bologna—Prior General of the Carmelite order during twenty-one years at the beginning of the 14th century—is the first Parisian theologian of his order (1295). His intellectual personality still remains relatively unknown. The goal of this study is to present the figure of Gerard of Bologna, as well as his conception of the doctrina sacra and of the power of God, and to propose a critical edition of some of his major texts treating the potentia Dei. The proposed methodology is that of rereading within context some of the questions raised by Gerard of Bologna, especially in light of the connection between philosophy and theology. This connection is, in fact, representative of the transformations of medieval thought in the first two decades of the 14th century, the epoch in which Gerard taught and wrote. The conception of the sacra doctrina and the doctrine of the potentia Dei are two excellent view points from which to identify the tensions between theology and philosophical rationality at the beginning of the 14th century. Following a century of historiography, of research and of editions, this study also proposes an evaluation and a renewed and updated monograph of the Carmelite theologian, author of Quodlibeta defended in Paris and in Avignon between 1309 and 1312, as well as a Summa theologiae, written between 1313 and 1317. Relegated to the status of a “history of the states of reason” (Paul Vignaux), the thought of Gerard of Bologna represents an original form of rationality, which does not depend simply upon natural reason, a theological rationality which insists upon the relation to the light of faith and to Revelation
Brown, Julius. "Penser le corps, sa puissance et sa destinée chez Spinoza : aux sources de son anthropologie." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK012/document.
Повний текст джерелаSpinoza assesses the Copernican revolution and advocates a rationalist and materialistic naturalismagainst the onto-theological tradition, Aristotle and Descartes as the two main figures thereof,theologians and the Bible not to mention. Spinoza interprets the error of geocentrism as indicating twoother errors: classical anthropological dualism which subjugated the body to the soul and the illusion offree-will. By gnoseological, psychophysical and socio-emotional rehabilitation of the body, he claims tolead man to present salvation, not eschatological, reconciling him with himself and with God as Nature.The permanence of Hebraic anthropological sensibility is pregnant, which does not cancel metaphysical,soteriological and ethical disparities between him and the Bible. These disparities could bring Spinozacloser to Aristotle than to Descartes. Will the spinozian project keep its promises without relapsing intothe traps of the mythical and the mystical ?
Turpin, Pascaline. "L’épaisseur du sensible au XIe siècle : Bérenger de Tours et Pierre Damien." Thesis, Université Paris sciences et lettres, 2020. http://www.theses.fr/2020UPSLP033.
Повний текст джерелаAn unprecedented reflexion upon the ontological consistancy of natural creation characterizes the XIth century in the Western Middle Ages. This study focusses on Berengar of Tours’s eucharitics texts and Peter Damian’s De divina omnipotentia and shows that the very stake during that century resides in “perceptible thickness”. Berengar and Peter Damian draw two divergent ontological options on the status of the sensitive natutre—on the one hand, its consistency, on the other, its inconsistency—that accompany the two absolutly singular faces of God
Brown, Julius. "Penser le corps, sa puissance et sa destinée chez Spinoza : aux sources de son anthropologie." Electronic Thesis or Diss., Strasbourg, 2015. http://www.theses.fr/2015STRAK012.
Повний текст джерелаSpinoza assesses the Copernican revolution and advocates a rationalist and materialistic naturalismagainst the onto-theological tradition, Aristotle and Descartes as the two main figures thereof,theologians and the Bible not to mention. Spinoza interprets the error of geocentrism as indicating twoother errors: classical anthropological dualism which subjugated the body to the soul and the illusion offree-will. By gnoseological, psychophysical and socio-emotional rehabilitation of the body, he claims tolead man to present salvation, not eschatological, reconciling him with himself and with God as Nature.The permanence of Hebraic anthropological sensibility is pregnant, which does not cancel metaphysical,soteriological and ethical disparities between him and the Bible. These disparities could bring Spinozacloser to Aristotle than to Descartes. Will the spinozian project keep its promises without relapsing intothe traps of the mythical and the mystical ?
Книги з теми "Puissances (théologie)"
Wagner, C. Peter. Confronting the powers: How the new testament church experienced the power of strategic-level spiritual warfare. Ventura, Calif., U.S.A: Regal Books, 1996.
Знайти повний текст джерелаJacques, Ellul. Théologie et technique: Pour une éthique de la non-puissance. Genève: Labor et Fides, 2014.
Знайти повний текст джерелаProkofieff, Sergei O. Twelve Holy Nights And the Spiritual Hierarchies. 3rd ed. Temple Lodge Publishing, 2004.
Знайти повний текст джерелаSimon B. de Lange (Translator), ed. The Twelve Holy Nights and the Spiritual Hierarchies. 2nd ed. Temple Lodge Publishing, 1993.
Знайти повний текст джерелаAlain, de Benoist. La puissance et la foi: Essais de théologie politique. NOUVELLE LIBRAI, 2021.
Знайти повний текст джерелаLa puissance et la foi: Essais de théologie politique. Paris]: Pierre-Guillaume de Roux, 2021.
Знайти повний текст джерелаMystère et la Puissance du Premier Élément: La Théologie des Prémices. Salem Author Services, 2023.
Знайти повний текст джерелаPour une théologie de la toute-puissance de Dieu: L'approche d'Eberhard Jüngel. Paris: Classiques Garnier, 2016.
Знайти повний текст джерелаOrigen and the life of the stars: A history of an idea. Oxford: Clarendon Press, 1991.
Знайти повний текст джерелаPaul and power Christology: Exegesis and theology of Romans 1:3-4 in relation to popular power Christology in an African context. Frankfurt am Main: Peter Lang, 2008.
Знайти повний текст джерелаЧастини книг з теми "Puissances (théologie)"
Soulier, Philippe. "3. La puissance infinie du Principe : Plotin, Proclus, Simplicius." In Relectures néoplatoniciennes de la théologie d’Aristote, 51–82. Academia – ein Verlag in der Nomos Verlagsgesellschaft, 2020. http://dx.doi.org/10.5771/9783896659255-51.
Повний текст джерелаLamblot, Jean. "La mort en questions." In La mort en questions, 91–145. Érès, 2013. http://dx.doi.org/10.3917/eres.faivr.2013.01.0091.
Повний текст джерелаChase, Michael. "ACTE, PUISSANCE ET RÉVEIL DANS LE VIIIe MĪMAR DE LA THÉOLOGIE D’ARISTOTE." In Penser avec Avicenne, 21–44. Peeters Publishers, 2022. http://dx.doi.org/10.2307/j.ctv2tjdg2t.4.
Повний текст джерелаSolignac, Laure. "Faut-il croire aux métaphores ? À propos du statut des créatures dans l’exégèse, la métaphysique et la théologie mystique de saint Bonaventure." In La Métaphore médiévale comme exercice spirituel, 63–84. Éditions de l'Université de Lorraine, 2024. http://dx.doi.org/10.62688/edul/b9782384510405/06.
Повний текст джерела