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Journal articles on the topic 'God Dieu God'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

Author, Author. "LA CITE SANS DIEU (CITY WITHOUT GOD)." International Journal for Innovation Education and Research 2, no. 1 (2014): 30–34. http://dx.doi.org/10.31686/ijier.vol2.iss1.134.

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The power of science is dazzling: to create and clone life in the laboratory, to send words and pictures thousands of miles away by the touch of a button, etc. Today we live in a world of spaceship, of satellite, of computer and the test tube. Advances in genetic engineering have given us the power to intervene in the structure of DNA, the stuff of life itself. So in a way we are Godlike in our achievements, with the power to create and to destroy. However, it has become necessary to temper the scientific progress by the moral imperative, and to add Divine wisdom to human knowledge. To exclude

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Littlejohn, M. E., and Stephanie Rumpza. "Thinking God in France." Journal for Continental Philosophy of Religion 2, no. 2 (2020): 121–56. http://dx.doi.org/10.1163/25889613-bja10007.

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Abstract Organized by Richard Kearney and Joseph S. O’Leary, the 1979 Colloquium Heidegger et la question de Dieu was of critical importance for the development of phenomenology of religion in France. This special issue introduces the event and its ensuing publication to the English-speaking world. The editors’ historical and thematic contextualizing essay is followed by contributions from six leading philosophers. Richard Kearney sets the stage by updating his original foreword, while Jean-Yves Lacoste presents the central moments in the history of Heidegger’s complicated relationship to Chri

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Front, Izabela. "Un Dieu sadique : le rôle de l’image blasphématoire de Dieu dans Dolce agonia de Nancy Huston." Quêtes littéraires, no. 3 (December 30, 2013): 160–66. http://dx.doi.org/10.31743/ql.4617.

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The present article seeks to analyze the way in which the blasphemous figure of God in Dolce agonia by Nancy Huston allows the author to describe the sacred element in human life, seen as deprived of transcendental character. This is possible thanks to the three aspects of the text dependent on the type of God’s figure, which are: the contrast between passages marked by the cynical God’s voice and passages focused on man’s life filled with suffering; the tone and the appropriation of time var-iations and, finally, the double character of God who, at the same time, is indifferent to man’s lot w

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Michener, Ronald T. "Reflections on Creation Care Through Critical Appropriation of Radical Orthodoxy." European Journal of Theology 28, no. 1 (2020): 34–43. http://dx.doi.org/10.5117/ejt2019.1.004.mich.

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RésuméDeux tendances problématiques apparaissent souvent dans le discours théologique sur le soin à apporter à la création. Ou bien Dieu est considéré comme trop détaché de sa création, de sorte que la création se trouve objectifiée, ou bien Dieu est assimilé à la création, de sorte que la transcendance divine est niée. Cet article tire parti des apports de l’orthodoxie radicale, en proposant une position constructive moyenne entre ces deux tendances négatives. Je soutiendrai que la création ne doit ni être réduite à un produit de Dieu, ni considérée comme identique à Dieu. Bien plutôt, elle p

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Ferrari, Silvio. "Droits de l’homme, droits de Dieu : Une inévitable tension ?" Social Compass 65, no. 1 (2018): 11–24. http://dx.doi.org/10.1177/0037768617747494.

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The conflicts between rights of God and human rights are on the rise. On the one hand, there are some rights that are qualified as human rights in the most important international conventions and in many national constitutions. As such, they are to be respected always and everywhere. On the other hand, there are rights that are directly or indirectly attributed to the will of God. Their respect is regarded as a religious obligation to be upheld even when it implies the violation of human rights. These are the terms of the conflict and the fact that they sink their roots in non-negotiable belie

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Overall, Christine. "Miracles and God: A Reply to Robert A. H. Larmer." Dialogue 36, no. 4 (1997): 741–52. http://dx.doi.org/10.1017/s0012217300017637.

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RésuméJ'ai soutenu dans un article de 1985 que s'il y avait des miracles, cela parlerait contre l'existence du Dieu judéo-chrétien. Dans son livre de 1988 sur le concept de miracle, Robert Larmer propose une critique de mes arguments. J'évalue ici la force de cette critique. Je montre que la redéfinition de «miracle» que propose Larmer est circulaire; que sa distinction est spécieuse entre violer une hi naturelle et la surmonter grâce à la création ou la destruction d'énergie par Dieu; et que sa tentative de montrer que les miracles sont le produit d'un être rationnel, bienfaisant et tout-puis

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Bergo, Bettina. "The God of Abraham and the God of the Philosophers: A Reading of Emmanuel Levinas’s “Dieu et la Philosophie”." Graduate Faculty Philosophy Journal 16, no. 1 (1993): 113–64. http://dx.doi.org/10.5840/gfpj19931614.

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Lévi, Ide. "Dieu veut-il nécessairement le meilleur ?" TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3, no. 2 (2019): 98–121. http://dx.doi.org/10.14428/thl.v3i2.20323.

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According to the principle of the best, if there is an option which is objectively the best one, necessarily a perfectly rational agent, who is also perfectly good and perfectly well informed, chooses it. In theology, adopting this principle seems compatible with the claim that God is free, provided that it is possible to conceive situations in which there exists no unique optimum that would give God an objective reason to prefer it to any other option. But is this sort of freedom sufficiently perfect to be attributed to God? Cannot we consider that God’s freedom includes the possibility not t

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Wierzbicka, Anna. "Addressing God in European languages: Different meanings, different cultural attitudes." Russian Journal of Linguistics 24, no. 2 (2020): 259–93. http://dx.doi.org/10.22363/2687-0088-2020-24-2-259-293.

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All European languages have a word for God, and this word means exactly the same in all of them. However, speakers of different European languages tend to relate to God in different ways. Each group has its own characteristic ways of addressing God, encoded in certain words, phrases and grammatical forms, which both reflect and shape the speakers’ habitual ways of thinking about God and relating to God. Often, they also reflect some other aspects of their cultural memory and historical experience. In this paper I will compare the meanings of the vocative expressions used for addressing God in

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Buijs, Joseph A. "Comptes rendus / Review of books: God and Argument/Dieu et l'argumentation Philosophique." Studies in Religion/Sciences Religieuses 31, no. 1 (2002): 119–21. http://dx.doi.org/10.1177/000842980203100117.

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Kucharuk, Sylwia. "Quelques réflexions sur l’amitié sur l’exemple de „Becket ou l’honneur de Dieu” de Jean Anouilh." Romanica Wratislaviensia 64 (October 27, 2017): 97–106. http://dx.doi.org/10.19195/0557-2665.64.9.

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A FEW REFLEXIONS ON THE FRIENDSHIP IN BECKET OR THE HONOUR OF GOD BY JEAN ANOUILHThe above work is a conjecture on a new interpretation of the complicated friendship between Henry II, King of England, and Thomas Becket, saint martyr, as characters in Jean Anouilh’s play Becket or The Honour of God. They have little in common, and it seems that everything divides them. An analysis of this opus is used as a starting point to a general reflection on the influence of external factors such as social status and political framework, as well as internal factors such as personality traits, value system

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Armour, Leslie. "On “Making God Go Away”—A Reply to Professor Maxwell." Dialogue 37, no. 2 (1998): 291–98. http://dx.doi.org/10.1017/s0012217300006971.

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RésuméCeci est une réponse à l'étude critique de Vance Maxwell, «Making God Go Away», consacrée au livre de Leslie Armour, Being and Idea La discussion porte sur la question suivante : est-ilpossible qu'il y ait une signification transcendante à nos vies sans un Dieu tyrannique? Le livre traitait, de manière centrale, du fait que les réponses affirmatives à cette question exigent une unification du savoir. Maxwell suggère que le livre est un commentaire de Spinoza et de Hegel — malgré son soustitre : Developments of Some Themes in Spinoza and Hegel Et il ignore la tentative qui s'y trouve pour

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Greisch, Jean, M. E. Littlejohn, and Stephanie Rumpza. "How Does “the God” Come into the Philosophy of Heidegger?" Journal for Continental Philosophy of Religion 2, no. 2 (2020): 191–207. http://dx.doi.org/10.1163/25889613-00202005.

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Abstract In this interview, Jean Greisch discusses the 1979 Colloquium Heidegger et la Question de Dieu, his original contribution to the published volume, and its impact on his later work. Greisch first situates the conference within the reception history of Heidegger as well as the critical advancements of Levinas and Derrida that made such a questioning of God palatable within the French philosophical context. He argues that theological thinking delivers an important challenge to philosophical thinking, and reflects on what such a meeting point could mean. Finally he voices a double challen

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Imbert, Yannick. "Selfies: Searching for the Image of God in a Digital Age." European Journal of Theology 29, no. 1 (2020): 96–97. http://dx.doi.org/10.5117/ejt2020.1.022.imbe.

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RÉSUMÉL’auteur livre dans cet ouvrage une réflexion sociologique et théologique sur les selfies. Il les considère comme participant à une recherche de Dieu via l’image de Dieu. L’accent sur l’écoute et la compréhension, ainsi que l’approche sociologique et historique constituent deux points forts du livre. Il faut malheureusement déplorer certaines faiblesses méthodologiques qui affectent sa réflexion théologique. L’ouvrage reste néanmoins utile par l’apport d’une réflexion sérieuse sur une pratique qui est désormais devenue une manière naturelle d’habiter le monde.ZUSAMMENFASSUNGCraig Detweil

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Imbert, Yannick. "Selfies: Searching for the Image of God in a Digital Age." European Journal of Theology 29, no. 1 (2020): 96–97. http://dx.doi.org/10.5117/ejt2020.1.022.imbe.

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RÉSUMÉ L’auteur livre dans cet ouvrage une réflexion sociologique et théologique sur les selfies. Il les considère comme participant à une recherche de Dieu via l’image de Dieu. L’accent sur l’écoute et la compréhension, ainsi que l’approche sociologique et historique constituent deux points forts du livre. Il faut malheureusement déplorer certaines faiblesses méthodologiques qui affectent sa réflexion théologique. L’ouvrage reste néanmoins utile par l’apport d’une réflexion sérieuse sur une pratique qui est désormais devenue une manière naturelle d’habiter le monde. ZUSAMMENFASSUNG Craig Detw

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Blumenthal, Christian. "Der weitgehend verborgene Hauptakteur." Zeitschrift für die alttestamentliche Wissenschaft 127, no. 4 (2015): 696–715. http://dx.doi.org/10.1515/zaw-2015-0038.

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Zusammenfassung: Dass der Erzähler in I Makk nur sehr selten, überaus zurückhaltend und häufig unter Verwendung des Nomens ›Himmel‹ von Gott spricht, ist weitgehend erkannt. Es fehlen aber bisher detaillierte Untersuchungen zur erzählerischen Entfaltung des Gottesbildes, welche dem Textverlauf folgen und neben der Frage nach der Verortung der einzelnen Aussagen auch der textinternen Entfaltung der theologisch-anthropologischen Konzeption nachgehen. Die vorliegende Untersuchung möchte einen Beitrag zum Schließen dieser Lücke leisten und den Linienverlauf der Gottesaussagen nachzeichnen.Dabei ze

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Kearney, Richard. "Prefatory Note." Journal for Continental Philosophy of Religion 2, no. 2 (2020): 157–58. http://dx.doi.org/10.1163/25889613-00202001.

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Abstract This short piece by Richard Kearney updates for the contemporary conversation the original forward he co-authored with his fellow conference organizer Joseph S. O’Leary. It lays out the themes of the publication of their 1979 Colloquium Heidegger et la question de Dieu. If Heidegger seems to suggest a discussion of theology by engaging Being, which religious tradition pairs with God, he himself was not interested in this correlation. He nevertheless served to open a path for others to follow. Facing up to the crisis of technological alienation, and firmly grounded in the Western tradi

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Keller-Lapp, Heidi. "Les Guerrières de Dieu in the French Ursuline Missionary Archives." Journal of Early Modern History 21, no. 1-2 (2017): 91–115. http://dx.doi.org/10.1163/15700658-12342537.

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Marie de l’Incarnation’s letters and mission reports advanced a particular ideotype of the Ursuline missionary as “warrior of God” and were received and disseminated as exempla in several seventeenth-century French religious texts. One of these was an anthology entitled La Gloire de Ste. Ursule (The Glory of St. Ursula) (1656), a collection of summaries of French Ursuline spiritual biographies, including those from New France, authored by an unknown Jesuit. Like other biographical texts on the continent, La Gloire promoted a revised narrative of the Ursuline lineage from contemplatives in acti

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Maussion, Marie. "Qohélet vi 1-2: « Dieu ne permet pas … »." Vetus Testamentum 55, no. 4 (2005): 501–10. http://dx.doi.org/10.1163/156853305774652021.

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AbstractQohelet vi 1-2, rather difficult to understand, tells the story of a man who can not use his belongings, although he wants to. A general first reading helps us to relate this text to other ones about the free work (work without benefits), and underlines its place in the book, just beside the fourth chorus about the happiness. A second reading shows us two key words used by Qohelet : the « glory » which suggests that there is more than the work, and the fact that God does not « allow » the man to enjoy his belongings. Consequently, one is able to find some explanations using the opposit

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Ruether, Rosemary R. "Le Dieu des possibilités : l'immanence et la transcendance repensées." Thème 8, no. 2 (2002): 35–48. http://dx.doi.org/10.7202/005027ar.

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RÉSUMÉ Dans cet article, Rosemary Ruether répond au Psalm of Anger to aPatriarchal god en interrogeant le concept de Dieu sousjacent à ce cri. Sapropre vision de Dieu est celle d’une matrice divine sousjacente à toute laréalité et non celle d’un Dieu patriarcal qui justifie la domination desfemmes. Cette vision de Dieu comme matrice divine soulève cependant laquestion de la relation entre la transcendance et l’immanence divines.Ruether rejette la division entre l’immanence et la transcendance quiconsidère Dieu soit comme un pouvoir distant à l’extérieur et au-dessus dela création, soit comme l

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Falcão Pricladnitzky, Pedro. "Remarks on the Structure of the Recherche de la Verité: The Role of Vision in God." EDUCAÇÃO E FILOSOFIA 34, no. 71 (2021): 705–25. http://dx.doi.org/10.14393/revedfil.v34n71a2020-54427.

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Remarks on the Structure of the Recherche de la Verité: The Role of Vision in God Abstract: The present article will discuss the argumentative context in which Nicolas Malebranche presents the doctrine of the vision in God in his work, Recherche de la Verité. Malebranche is known for this doctrine about human cognition, and also for his occasionalistic view of causality, and such positions are only properly understood when put in the argumentative context designed by the author, which is not usually seen in commentaries. With this goal, we intend to look into the precise position of the

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Penelhum, Terence. "Review of God and Argument -- Dieu et l'argumentation philosophique edited by William Sweet." Religious Studies and Theology 21, no. 1 (2007): 107–9. http://dx.doi.org/10.1558/rsth.v21i1.107.

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Christensen, Peter G. "DIEU, SA VIE, SON OEUVRE: JEAN D'ORMESSON'S ATTACK ON “APATHEIA” AS A QUALITY OF GOD." Literature and Theology 8, no. 4 (1994): 405–20. http://dx.doi.org/10.1093/litthe/8.4.405.

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Tron-Ymonet, Laure-Hélène. "« God has a rival », Le Dieu Chirurgien, étude d’une nouvelle figure sacrée fin-de-siècle." Modern & Contemporary France 28, no. 4 (2020): 381–94. http://dx.doi.org/10.1080/09639489.2020.1749581.

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Cattaneo, Mario A. "Il problema penale nella Attente de Dieu di simone Weil." SOCIOLOGIA DEL DIRITTO, no. 3 (February 2009): 193–96. http://dx.doi.org/10.3280/sd2008-003008.

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- In some of her writings, Simone Weil dealt with the penal question somewhat rapidly, but with a humanitarian spirit. In her book Attente de Dieu (Waiting for God), she devoted a chapter to the topic, stating that punishment, in its best interpretation, must work to the good and have a religious character. She was critical of a method of applying criminal law through trials in which the accused is treated with contempt and deprived of human attention. On the basis of these considerations, she developed an original approach to the concept of secularity: it is positive if it eliminates the clai

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Centrone, Stefania. "Le jeune Leibniz et Dieu. La preuve de l’existence de Dieu dans la Dissertatio de arte combinatoria. Der junge Leibniz und Gott. Der Beweis der Existenz Gottes in der Dissertatio de arte combinatoria." Studia Leibnitiana 50, no. 2 (2018): 146. http://dx.doi.org/10.25162/sl-2018-0010.

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Sandberg, Brian. ""Re-establishing the True Worship of God": Divinity and Religious Violence in France after the Edict of Nantes." Renaissance and Reformation 41, no. 2-3 (2005): 139–82. http://dx.doi.org/10.33137/rr.v41i2-3.9527.

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Malgré que l'édit de Nantes de 1598 soit couramment considéré comme un édit de tolérance ayant mis un terme aux guerres de religions en France, de puissants discours sur Dieu ont continué de susciter des conflits entre calvinistes et catholiques. Ces interprétations ont inspiré les laïques français, et en particulier les guerriers nobles du sud de la France, à s'engager dans des violences religieuses. Cet article montre comment la tâche de «rétablir le véritable culte de Dieu» est devenu l'objectif vital de ces catholiques laïques dans les derniers moments des guerres de religions françaises.

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Chiai, Gian Franco. "Le culte de Zeus Brontôn : l’espace et la morphologie du dieu de l’orage dans la Phrygie d’époque romaine." Archiv für Religionsgeschichte 21-22, no. 1 (2020): 245–75. http://dx.doi.org/10.1515/arege-2020-0013.

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AbstractThis study aims at reconstructing the evolution of the character of the Anatolian storm-god in Phrygia from the Hittite period to the Roman imperial era, particularly taking into account the Greek votive dedications to Zeus Brontôn. According to the Hittite and Luwian texts, the power of the storm-god was not only limited to the sky, but encompassed fertility, the order of the seasons and, because of his role as the protector of kingship, the social order. Because they favourited a female deity generically called Matar, the coming of the Phrygians seems to be linked to the degradation

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Lasseur, Maud. "Revanche du religieux : les nouveaux espaces de Dieu (The revenge of religion : new spaces of God)." Bulletin de l'Association de géographes français 87, no. 1 (2010): 119–30. http://dx.doi.org/10.3406/bagf.2010.8185.

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Vallée, Marc-Antoine. "Le premier écrit philosophique de Paul Ricœur: Méthode réflexive appliquée au problème de Dieu chez Lachelier et Lagneau." Études Ricoeuriennes / Ricoeur Studies 3, no. 1 (2012): 144–55. http://dx.doi.org/10.5195/errs.2012.103.

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This paper proposes a presentation and an analysis of the first philosophical writing of Paul Ricœur, on the problem of God in the reflexive philosophies of Lachelier and Lagneau. His principal aim is to situate this first writing in the context of Ricœur’s philosophical work, by underlining his belonging to the french reflexive tradition and his refusing of the absolute idealism of Lachelier and Lagneau. The author insists more precisely on the realistic and personalist thesis of the young Ricœur and on the appearance of the problem of evil in his work.

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Guermès, Sophie. "La poésie de Philippe Jaccottet : réparer l’absence, « à la frontière de Dieu »." Quêtes littéraires, no. 2 (December 30, 2012): 101–15. http://dx.doi.org/10.31743/ql.4631.

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In 1961 Philippe Jaccottet wrote: "The best answer to all kinds of questions is the poem’s very absence of a response". In keeping with the elusive nature of the world, abandoned by the gods and by God, the poem remains mysterious, thus trans-lating as well as preserving the inexhaustible richness of Nature and human beings. So the poet not only accepts such a precarious situation, but learns from it. Nevertheless, when someone dear dies, the poet tends to deny the absence of the loved one and revolts against it, since there no longer are any signs of presence: merely incomprehensible absence.

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Besançon, Alain. "L'angoisse dans la relation de Pascal à son Dieu Anguish in the Relation between Pascal and his God." Revue des sciences philosophiques et théologiques TOME 93, no. 1 (2009): 3. http://dx.doi.org/10.3917/rspt.931.0003.

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Jaccomard, Hélène. "Domesticating the Translator : A Comparative Analysis of Humour in Yasmina Reza’s Dieu du Carnage and God of Carnage." MonTi: Monografías de Traducción e Interpretación, no. 9 (2017): 331–54. http://dx.doi.org/10.6035/monti.2017.9.12.

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Peruzzotti, Francesca. "Donation, Gratuity, Praise. The Possibility of a Free Relationship with God in the Philosophy of Jean-Luc Marion." Revista Portuguesa de Filosofia 76, no. 2-3 (2020): 761–88. http://dx.doi.org/10.17990/rpf/2020_76_2_0761.

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Kmiecik, Michalina. "Milczenie Boga w Twórczości Literackiej Arnolda Schönberga / The Silence of God in Arnold Schönberg’s Literary Texts." Ruch Literacki 53, no. 4-5 (2012): 465–88. http://dx.doi.org/10.2478/v10273-012-0030-2.

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Summary This article attempts to delineate the religious dimension of Arnold Schönberg’s literary texts. The question about the role of religion in his creative work has been discussed at great length, though almost always with reference to his musical compositions. His literary texts, however, do not deserve such neglect as they address a number of fundamental religious concerns. The author is perplexed by the elusiveness of the divine presence, his inability to express the experience of Nothingness and Absolute Abstraction, the necessity of praying treated as an act of defiance against the v

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Couture, André. "Des dieux qui bâillent et qui font bâiller dans la mythologie épique de l’Inde." Studies in Religion/Sciences Religieuses 38, no. 3-4 (2009): 411–25. http://dx.doi.org/10.1177/00084298090380030101.

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Souvent relié au sommeil, le bâillement s’est prêté en Inde ancienne aux interprétations les plus diverses. Mais, dans un contexte mythologique où le sommeil de la divinité implique la destruction des mondes, le bâillement annonce souvent un tel bouleversement. Il arrive également qu’on l’utilise en dernier recours comme une arme redoutable pour vaincre un adversaire coriace. Des mythes expliquent l’origine du bâillement soit comme une invention des dieux pour venir à bout du terrible Vrtra, soit comme une force de destruction liée à la fièvre et au dieu Rudra, soit encore comme une force rele

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Malogne-Fer, Gwendoline. "Genre, conversion personnelle et individualisme en pentecôtisme: les Assemblées de Dieu de Polynésie française." Social Compass 60, no. 2 (2013): 189–203. http://dx.doi.org/10.1177/0037768613481749.

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While the Assemblies of God (AoG) in French Polynesia insist on the dimension of choice in their definition of Pentecostal belonging, in contrast with the ‘historical’ Protestant identity inherited from parents, the conditions under which Pentecostal conversions take place lead us to qualify this simplistic opposition. The institutional recognition of personal conversion (through immersion baptism) by AoG ministers depends, in fact, on the regularisation of the conjugal situation. In so doing, they alter the process of conversion by transforming a supposedly personal decision into a conjugal a

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Reitsma, Bernhard. "Don’t Curse the Darkness, Light a Candle. The Challenge of Islam within the Cultural Diversity of Europe." European Journal of Theology 29, no. 1 (2020): 39–48. http://dx.doi.org/10.5117/ejt2020.1.005.reit.

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ZUSAMMENFASSUNGDieser Artikel beleuchtet, wie die christliche Kirche in Europa der Herausforderung der Präsenz von Muslimen in Europa begegnen soll. Er vertritt die grundlegende Ansicht, dass dieser Herausforderung im Licht einer theologischen Reflexion über die Offenbarung Gottes in Jesus Christus zu begegnen ist, wie sie die Heiligen Schrift offenbart. Reitsma zeigt auf, dass der Islam ‐ wie das Christentum ‐ vielschichtig und bei weitem nicht statisch ist. Gott beabsichtigte, dass die christliche Gemeinschaft das nach seinem Ebenbild geschaffene Volk darstellt als wiederhergestellte Schöpfu

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Reitsma, Bernhard. "Don’t Curse the Darkness, Light a Candle. The Challenge of Islam within the Cultural Diversity of Europe." European Journal of Theology 29, no. 1 (2020): 39–48. http://dx.doi.org/10.5117/ejt2020.1.005.reit.

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ZUSAMMENFASSUNG Dieser Artikel beleuchtet, wie die christliche Kirche in Europa der Herausforderung der Präsenz von Muslimen in Europa begegnen soll. Er vertritt die grundlegende Ansicht, dass dieser Herausforderung im Licht einer theologischen Reflexion über die Offenbarung Gottes in Jesus Christus zu begegnen ist, wie sie die Heiligen Schrift offenbart. Reitsma zeigt auf, dass der Islam – wie das Christentum – vielschichtig und bei weitem nicht statisch ist. Gott beabsichtigte, dass die christliche Gemeinschaft das nach seinem Ebenbild geschaffene Volk darstellt als wiederhergestellte Schöpf

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MAYES, CATHERINE. "‘SALAMELICA’: NEW THOUGHTS ON VOLPINO AND HIS ARIA IN ACT III OF LO SPEZIALE." Eighteenth Century Music 17, no. 1 (2020): 73–85. http://dx.doi.org/10.1017/s1478570619000459.

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Recently, as I was doing research for a project on eighteenth-century dances, I came across the following entry in Charles Compan's Dictionnaire de danse (1787): Salamalec. Salut à la Turque, qui signifie, Dieu vous garde. On s'est servi longtems à Paris de cette expression, pour saluer une personne en buvant à sa santé. Salamalec, ou, comme prononcent les Turcs, Selamalec, n'est pas seulement une salutation des Turcs, mais encore des Arabes, & même de tous les peuples Mahométans.Salamalec. Turkish greeting meaning ‘May God keep you’. This expression has long been used in Paris as a toast

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Burger, Hans. "God and Knowledge: Herman Bavinck’s Theological Epistemology T&T Clark Studies in Systematic Theology Nathaniel Gray Sutanto." European Journal of Theology 30, no. 1 (2021): 226–29. http://dx.doi.org/10.5117/ejt2021.1.022.burg.

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Summary This study of the theological epistemology of the Dutch neo-Calvinist Herman Bavinck shows the significance of his organic thinking in the field of epistemology. This romantic holism enabled Bavinck to operate eclectically, creatively combining various sources, both orthodox and modern. The result is a theological epistemology that is both post-Kantian, accepting the role of mental representations, and realist. Bavinck combines elements from the idealism of Eduard von Hartmann with the realism of the theological tradition of Augustine and Thomas Aquinas. Furthermore, organic thinking h

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Mauro, Damon Di. "La Théorie de la &#171verge de Dieu&#187 dans les tragédies religieuses d’André de Rivaudeau et de Robert Garnier." Renaissance and Reformation 41, no. 2-3 (2005): 121–38. http://dx.doi.org/10.33137/rr.v41i2-3.9526.

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In the sixteenth century, writers of both confessions often had recourse to the Old Testament notion of the "rod of God" in order to account for the hand which the wicked had in the evil perpetrated upon their co-religionists. This study proposes to show that the religious tragedies of Rivaudeau and Garnier both drew inspiration from Synesius of Cyrene's doctrine concerning the persecution of the faithful. According to this Greek Father, the divine scourge will not escape punishment by mere virtue of the fact that he has served as the agent of chastisement. This appointed state appears tantamo

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Gotman, Kélina. "Exceptionalism, Schizophrenia, Artaud: On Judgment." Performance Philosophy 1, no. 1 (2015): 119. http://dx.doi.org/10.21476/pp.2015.1121.

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Gilles Deleuze posits that judgment is the crowning principle governing tragedy and modern philosophy at the same time (“Pour en finir avec le jugement,” in Critique et Clinique, 1995). Drawing on Antonin Artaud’s final radio play, Pour en finir avec le jugement de dieu [To Be Done with the Judgment of God], Deleuze argues that Artaud, like D.H. Lawrence, Kafka and Nietzsche, suffered from the judgment of others inasmuch as he was individuated; his body was made to have organs – in other words, to suffer a hierarchy between brain, stomach, anus, etc. – even though he saw himself as utterly por

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Gilmore, Bob. "Claude Vivier Kopernikus, De Nationale Opera, Amsterdam." Tempo 68, no. 270 (2014): 82–84. http://dx.doi.org/10.1017/s0040298214000436.

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I've known Claude Vivier's marvellous chamber opera Kopernikus for more than ten years, have seen several productions, have studied the music in detail, have written about it. But what, sacré nom de Dieu, is it actually about? There is something elusive, ungraspable, about this féerie mystique, as Vivier called it (a mystical enchantment). Ostensibly, Kopernikus tells of a woman's journey to the next world. But there is no real narrative as such, and a great many detours and off-ramps, such that an audience could be forgiven for not grasping this central fact. What the work is not about – appe

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Brenet, Jean-Baptiste. "S'UNIR À L'INTELLECT, VOIR DIEU. AVERROÈS ET LA DOCTRINE DE LA JONCTION AU CŒUR DU THOMISME." Arabic Sciences and Philosophy 21, no. 2 (2011): 215–47. http://dx.doi.org/10.1017/s0957423911000026.

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AbstractThe article examines the relation that Aquinas' theory of the beatific vision maintains with Averroes' noetics as presented in his Great Commentary on the De anima. Starting with his Commentary on the Sentences, in which the young Thomas Aquinas offers an explicit transposition of the philosophical intellection of separate substances into the Christian theological order, through to his later works where no mention of it is found, we will endeavour to present the exact nature of these borrowings and to evaluate their accuracy by questioning the conceptual coherence of Aquinas' gesture:

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Singh, David Emmanuel. "Rethinking Jesus and the Cross in Islam Repenser Jésus et la Croix en Islam Neue Überlegungen zu Jesus und dem Kreuz im Islam Reconsiderar a Jesús y la Cruz en Islam." Mission Studies 23, no. 2 (2006): 239–60. http://dx.doi.org/10.1163/157338306778985767.

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AbstractThe similarity of narratives in the Bible and the Qur'an is commonly acknowledged but this has not prevented the 'parting of ways' between Christians and Muslims. Historically, the traditional theological structure has been the locus of Christian engagement with Muslims. Few have attempted to engage with the strong Mystical traditions in Islam representing what may be called as the alternative theological structure. This paper offers some preliminary reflections on Jesus and the Cross in dialogue with this structure. The main argument is that the plurality of theological structure offe

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Soto-Bruna, María-Jesús. "“Imago repraesentationis creata.” Freedom and Union with the Absolute: Speculative Mysticism and Thinking about Access to God in Nicolas of Cusa." Roczniki Filozoficzne 63, no. 2 (2015): 125–43. http://dx.doi.org/10.18290/rf.2015.63.2-9.

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BUZZETTA, Flavia. "Title Et vocatum est nomen eius IESVS. L’onomastique divine dans la pensée cabbalistique chrétienne de Niccolò Camerario // The Names of God in the Christian Kabbalah of Niccolò Camerario." Mediterranea. International Journal on the Transfer of Knowledge, no. 3 (March 31, 2018): 111. http://dx.doi.org/10.21071/mijtk.v0i3.10772.

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Cet article prend en considération les théories hétérogènes de la Cabbale chrétienne sur les différents noms de Dieu et de Jésus dans le contexte de la pensée syncrétique de la Renaissance. En particulier, on prendra en examen les textes de Niccolò Camerario (1469–1532). Son épitre sur le nom de Jésus et la Nova Expositio super Evangelio peuvent être considérées comme des exemples de la lecture chrétienne du Tétragramme et d’une interprétation christologique des doctrines cabbalistiques juives. // The article examines the theories by the early Christian Kabbalists about the different names of

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Lacoste, Jean-Yves. "Heidegger among the Theologians." Journal for Continental Philosophy of Religion 2, no. 2 (2020): 159–74. http://dx.doi.org/10.1163/25889613-00202002.

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Abstract In this article, Jean-Yves Lacoste lays out the central moments of Heidegger’s complicated relationship to Christian thinking, from his earliest studies under Carl Braig up to his death in 1976. With careful attention to personal letters, scholarly reviews, conferences, as well as major texts, Lacoste shows that this influence was mostly in one direction: despite the eagerness of theology to engage with Heidegger, Heidegger continually demonstrated reticence to approach theology except strictly on his own terms. The article closes with a retrospective evaluation of the central themes

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Lalleman, Pieter J. "Ahavah. Die Liebe Gottes im Alten Testament." European Journal of Theology 28, no. 1 (2020): 78–79. http://dx.doi.org/10.5117/ejt2019.1.008.lall.

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ZusammenfassungProfessor Oeming bringt eine breitangelegte Sammlung von Aufsätzen, nahezu allesamt auf Deutsch, zur Liebe Gottes im Alten Testament zur Veröffentlichung. Dieses recht preiswerte Buch ist deshalb von Bedeutung, weil es uns darauf aufmerksam macht, dass Gottes Liebe nicht nur im Neuen Testament verkündet wird. Neben vielen hilfreichen Beiträgen zum Thema gibt es weitere, die das Thema des Buches nicht direkt ansprechen, von denen die meisten für sich genommen dennoch hilfreich sind.RésuméCet ouvrage rassemble un large éventail de contributions sur l’amour de Dieu dans l’Ancien Te

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