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Journal articles on the topic 'Tertulián'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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1

Sládek, Karel. "David Vopřada, Tertulián: O modlitbě." AUC THEOLOGICA 11, no. 1 (2021): 172–75. http://dx.doi.org/10.14712/23363398.2021.11.

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2

Alexandre, J�r�me. "Tertullien." Le Genre humain N�56-57, no. 1 (2016): 31. http://dx.doi.org/10.3917/lgh.056.0031.

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3

Ferguson, Everett. "Tertullian." Expository Times 120, no. 7 (2009): 313–21. http://dx.doi.org/10.1177/0014524609103464.

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4

Poirier, Paul-Hubert. "TERTULLIEN, De la patience; TERTULLIEN, Exhortation à la chasteté; TERTULLIEN, La pénitence." Laval théologique et philosophique 43, no. 2 (1987): 283. http://dx.doi.org/10.7202/400319ar.

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5

Martínez-Costa Pérez, María del Pilar, and Susana Herrera Damas. "La tertulia radiofónica como un tipo de conversación coloquial." Doxa Comunicación. Revista interdisciplinar de estudios de comunicación y ciencias sociales, no. 5 (2007): 189–211. http://dx.doi.org/10.31921/doxacom.n5a9.

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En los últimos años, es frecuente oír hablar de que los medios asisten en lo lingüístico a un proceso de coloquialización. El enfoque del presente artículo es justificar esta afirmación y reivindicar la consideración de la tertulia radiofónica como un tipo de conversación coloquial. Para ello, hemos procedido a realizar un análisis pragmático de una de las actuales tertulias de la radio española, utilizando como andamiaje teórico el trabajo realizado por Antonio Briz y el Grupo Val.Es.Co (Valencia Español Coloquial).

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6

Morbois, Jean-Pierre. "Pourquoi Lukacs, de Nicolas Tertulian." Verinotio – Revista on-line de Filosofia e Ciências Humanas 24, no. 2 (2018): 253–55. http://dx.doi.org/10.36638/1981061x.2018.24.2/253-255.

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7

Tuggy, Dale. "Tertullian the Unitarian." European Journal for Philosophy of Religion 8, no. 3 (2016): 179–99. http://dx.doi.org/10.24204/ejpr.v8i3.1693.

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Tertullian is often celebrated as an early trinitarian, or at least a near- trinitarian, proto-trinitarian, or trinitarian with unfortunate ‘subordinationist’ tendencies. In this paper I shall show that Tertullian was a unitarian, and not at all a trinitarian.

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8

Munier, Charles. "« Ianua » chez Tertullien." Revue des Sciences Religieuses 65, no. 3 (1991): 197–211. http://dx.doi.org/10.3406/rscir.1991.3173.

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9

Harrison, Carol. "Book Reviews : Tertullian." Expository Times 109, no. 8 (1998): 247. http://dx.doi.org/10.1177/001452469810900815.

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10

ARKINS, BRIAN. "YEATS AND TERTULLIAN." Notes and Queries 35, no. 3 (1988): 341—a—341. http://dx.doi.org/10.1093/nq/35-3-341a.

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11

Frend, W. H. C. "Book Review: Tertullian." Theology 108, no. 844 (2005): 281–82. http://dx.doi.org/10.1177/0040571x0510800410.

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12

Carnelley, Elizabeth. "Tertullian and Feminism." Theology 92, no. 745 (1989): 31–35. http://dx.doi.org/10.1177/0040571x8909200106.

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13

Jacobson, Howard. "Tertullian and Propagation." Vigiliae Christianae 43, no. 4 (1989): 397. http://dx.doi.org/10.1163/157007289x00290.

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14

Freslon, Elina. "Tertullien, De l’âme." Revue des sciences religieuses, no. 94/2-4 (December 31, 2020): 400–402. http://dx.doi.org/10.4000/rsr.9735.

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15

García Carrión, Rocío, Nerea Arza, and Jesús Marauri. "Tertulias musicales dialógicas." Padres y Maestros / Journal of Parents and Teachers, no. 389 (March 9, 2022): 47–53. http://dx.doi.org/10.14422/pym.i389.y2022.008.

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Las tertulias musicales dialógicas (TMD) consisten en construir el aprendizaje de manera colectiva compartiendo y dialogando sobre las mejores creaciones musicales de la humanidad. El funcionamiento se basa en los siete principios del aprendizaje dialógico: diálogo igualitario, inteligencia cultural, transformación, dimensión instrumental, creación de sentido, solidaridad e igualdad de diferencias. La experiencia se lleva a cabo en dos grupos de 1.º de Educación Secundaria Obligatoria. Los resultados muestran la evolución en términos de actitud hacia la música clásica y clima de aula tras la p

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16

Higueras Castañeda, Eduardo. "Las Tertulias Progresistas: un modelo de sociabilidad política en el Sexenio Democrático (1868-1874)." Investigaciones Históricas. Época Moderna y Contemporánea, no. 37 (November 29, 2017): 8–39. http://dx.doi.org/10.24197/ihemc.37.2017.8-39.

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El artículo persigue analizar la trayectoria política de la cultura progresista a través de sus principales espacios de sociabilidad. A mediados de la década de 1860, en numerosas poblaciones españolas se extendieron las tertulias progresistas, nombre que adoptaban los espacios de solidaridad partidaria de una agrupación que canalizaba los parámetros de la cultura liberal avanzada. Todas ellas seguían las pautas del modelo que representaba la Tertulia Progresista de Madrid. La actividad de esos mismos centros permite, por otra parte, observar la progresiva democratización de esa agrupación, qu

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17

Pérez-Gutiérrez, Mikel, Marifa Salceda Mesa, and José Manuel Castanedo Alonso. "Tertulias curriculares dialógicas en el grado de Magisterio en Educación Infantil en la Universidad de Cantabria." Revista Infancia, Educación y Aprendizaje 5, no. 2 (2019): 286. http://dx.doi.org/10.22370/ieya.2019.5.2.1628.

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El presente trabajo describe la implementación de Tertulias Curriculares Dialógicas en la asignatura “Didáctica de la Educación Física” del Grado en Magisterio en Educación Infantil de la Universidad de Cantabria, como actuación educativa de éxito para la construcción colectiva de conocimiento a través de los principios del aprendizaje dialógico. Además, se aplica una evaluación formativa y compartida tras cada tertulia con el objetivo de analizar el compromiso y participación del alumnado en su propio proceso de enseñanza-aprendizaje. Esta experiencia pretende mejorar la calidad de la formaci

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18

Villaverde Ponce, María del Mar. "Prensa y tertulia." Cuadernos de Ilustración y Romanticismo, no. 7 (1999): 119–30. http://dx.doi.org/10.25267/cuad_ilus_romant.1999.i7.08.

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19

Turcan, Marie. "Être femme selon Tertullien." Vita Latina 119, no. 1 (1990): 15–21. http://dx.doi.org/10.3406/vita.1990.1614.

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20

Litfin, Bryan M. "Tertullian on the Trinity." Perichoresis 17, no. 1 (2019): 81–98. http://dx.doi.org/10.2478/perc-2019-0012.

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Abstract Tertullian is often portrayed as a prescient figure who accurately anticipated the Nicene consensus about the Trinity. But when he is examined against the background of his immediate predecessors, he falls into place as a typical second-century Logos theologian. He drew especially from Theophilus of Antioch, Justin Martyr, and Irenaeus of Lyons. At the same time, Tertullian did introduce some important innovations. His trinitarian language of ‘substance’ and ‘person’, rooted in Stoic metaphysics, offered the church a new way to be monotheistic while retaining the full deity and consub

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21

Greschat, Katharina. "Neue Literatur zu Tertullian." Theologische Rundschau 72, no. 1 (2007): 91. http://dx.doi.org/10.1628/004056907783269275.

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22

House, Dennis K., and David Rankin. "Tertullian and the Church." Phoenix 50, no. 2 (1996): 180. http://dx.doi.org/10.2307/1192713.

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23

Saudelli, Lucia. "Le Socrate de Tertullien." Revue d'Etudes Augustiniennes et Patristiques 59, no. 1 (2013): 23–53. http://dx.doi.org/10.1484/j.rea.5.101285.

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24

Quispel, Gilles. "Hermes Trismegistus and Tertullian." Vigiliae Christianae 43, no. 2 (1989): 188–90. http://dx.doi.org/10.1163/157007289x00065.

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25

Osborn, Eric. "The Subtlety of Tertullian." Vigiliae Christianae 52, no. 4 (1998): 361–70. http://dx.doi.org/10.1163/157007298x00236.

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26

Kirkland, A. "Liturgical time in Tertullian." Acta Patristica et Byzantina 6, no. 1 (1995): 69–85. http://dx.doi.org/10.1080/10226486.1995.11745861.

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27

Adkin, Neil. "Tertullian and Jerome again1." Symbolae Osloenses 72, no. 1 (1997): 155–63. http://dx.doi.org/10.1080/00397679708590927.

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28

Rambaux, Claude. "Le jugement de Tertulien sur les femmes." Vita Latina 122, no. 1 (1991): 2–20. http://dx.doi.org/10.3406/vita.1991.1650.

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29

Jakielaszek, Jarosław. "Strategie tekstowe apologetyki chrześcijańskiej (Tertulian, "Apologetyk" 16)." Vox Patrum 50 (June 15, 2007): 307–12. http://dx.doi.org/10.31743/vp.6662.

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The paper examines a group of subjunctive clauses attested in Tertullian’s works, which seem to deviate from the rules of consecutio temporum. Earlier researchers assumed that the unusual pattern follows from brachylogy, otherwise frequent in Tertullian’s writings. It is argued that in fact such clauses obey the rules of the Classical period and there is no need to explain their behavior as resulting from a brachylogical expression.

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30

Ożóg, Monika. "Tertulian i jego poglądy na sztukę przedstawieniową." Vox Patrum 50 (June 15, 2007): 313–18. http://dx.doi.org/10.31743/vp.6719.

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Cet article est une presentation du point de vue de Tertullien sur l’idolatrie, simulacres de dieux, de meme que sur la matiere dont ils ont ete executes. Tertullien est le premier ecrivain chretien a souligner l’importance de l’interdiction incluse dans le deuxieme commandement du Decalogue. II met l’accent egalement sur son actualite dans le Nouveau Testament. Suivant cette loi il est inadmissible de fabriquer des idoles c’est a dire des effigies ayant figurer ou remplacer Dieu et etant destinees a l’idolatrie. Malgre les interdictions, cette pratique a ete exercee depuis toujours, s’intensi

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31

Hudde, Hermann. "Tertulia con Paul Desenne." Revista musical chilena 71, no. 228 (2017): 95–111. http://dx.doi.org/10.4067/s0716-27902017000200095.

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32

Wysocki, Marcin. "Eschatologiczna nagroda w pismach Tertuliana." Vox Patrum 52, no. 2 (2008): 1269–79. http://dx.doi.org/10.31743/vp.6500.

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Tertullian (ca. 155-225) very often is described as a rigorist, who is burning with vengeance. Although for him the coming end is above all a time of reckoning., in his writings, as „the theologian of the hope” - as Erie Osborn has called him - a lot of thoughts about future reward can be found. In this paper the Tertullian’s teaching about eschatological reward is presented. Among his ideas of the future life the idea of resurrection of the body is found as the most important. And as the result of it Tertullian amplifies his teaching about heaven, as the being with God and Christ, as the banq

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33

Jaffelin, Emmanuel. "Le temps de l'exemple (Tertullien)." Revue des Sciences Religieuses 74, no. 4 (2000): 437–65. http://dx.doi.org/10.3406/rscir.2000.3548.

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34

Rankin, David. "Tertullian and the Crucified God." Pacifica: Australasian Theological Studies 10, no. 3 (1997): 298–309. http://dx.doi.org/10.1177/1030570x9701000304.

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The Christological doctrine of the “communicatio idiomatum” requires that whatever is predicated of one nature of Christ — human or divine — may be predicated of either. It was a major feature of the thought of Cyril of Alexandria and the Alexandrian school generally but denied by most of the Antiochene school. It was accepted in a restricted sense by Leo of Rome but largely ignored in the documents of the mid-fifth century Council of Chalcedon. It appears nowhere in that council's Definition of Faith. This paper suggests that an early form of the doctrine is evident in the works of Tertullian

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35

Hall, Stuart G. "Book Reviews : Tertullian as Churchman." Expository Times 107, no. 10 (1996): 312. http://dx.doi.org/10.1177/001452469610701012.

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36

Siemens, David F. "Misquoting Tertullian to Anathematize Christianity." Philosophia Christi 5, no. 2 (2003): 563–65. http://dx.doi.org/10.5840/pc20035255.

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37

Borchardt, C. F. A. "Tertullian and Cyprian on patience." Acta Patristica et Byzantina 3, no. 1 (1992): 29–45. http://dx.doi.org/10.1080/10226486.1992.11745820.

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38

SCHULZ-FLÜGEL, E. "Tertullian und das Zweite Geschlecht." Revue d'Etudes Augustiniennes et Patristiques 42, no. 1 (1996): 3–19. http://dx.doi.org/10.1484/j.rea.5.104739.

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39

Paczkowski, Mieczysław. "Tradycja apostolska w ujęciu Tertuliana." Teologia i Człowiek 12 (March 31, 2008): 53. http://dx.doi.org/10.12775/ticz.2008.021.

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40

Braun, René. "Sacralité et sainteté chez Tertullien." Bulletin de l'Association Guillaume Budé : Lettres d'humanité 48, no. 4 (1989): 339–44. http://dx.doi.org/10.3406/bude.1989.1742.

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41

Pérez Samper, María de los Ángeles. "Luces, tertulias, cortejos y refrescos." Cuadernos de Estudios del Siglo XVIII, no. 10-11 (September 27, 2017): 107–53. http://dx.doi.org/10.17811/cesxviii.10-11.2001.107-153.

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Este artículo sobre luces, tertulias, cortejos y refrescos pretende hilvanar unas cuantas reflexiones en torno a la sociedad y la cultura del siglo XVIII español. Puesto que, como señala Roger Chartier, no sólo es necesario hacer una historia social de la cultura, sino también una historia cultural de lo social, el caso de las tertulias es un buen ejemplo de esa doble vertiente. Las tertulias eran formas más abiertas y creativas de establecer y mantener las relaciones humanas más variadas. Se convirtieron en instrumento fundamental de la sociabilidad de las élites, cauce de la difusión de las

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42

Ensor, Peter. "Tertullian and penal substitutionary atonement." Evangelical Quarterly 86, no. 2 (2014): 130–42. http://dx.doi.org/10.1163/27725472-08602003.

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This article argues that the writings of Tertullian imply that Christ’s atoning death on the cross was a work of penal substitution. Having noted the importance of the cross in Tertullian’s thought, the contexts in which references to the cross are found in his writings, and the salvific effects which he attributes to the cross, the article examines some specific passages which are most naturally understood to imply a penal substitutionary understanding of the significance of the cross. The article therefore strengthens the view, already held on the grounds of similar studies of the atonement

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43

Łesyk, Lesław. "Tertulian wobec kwestii społecznych północnej Afryki. Studium pism parenetycznych." Roczniki Teologiczne 62, no. 4 (2015): 250–56. http://dx.doi.org/10.18290/rt.2015.62.4-14.

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44

Peiró, Salvador. "Crónica de una tertulia esperada." Gaceta Sanitaria 21, no. 6 (2007): 490–91. http://dx.doi.org/10.1157/13112244.

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45

van Winden, J. C. M., and Eric Osborn. "Tertullian, First Theologian of the West." Vigiliae Christianae 52, no. 3 (1998): 327. http://dx.doi.org/10.2307/1584509.

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46

Colín, Miguel Flores. "El bautismo. La oración by Tertuliano." Mayéutica 33, no. 76 (2007): 526–27. http://dx.doi.org/10.5840/mayeutica2007337632.

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47

Gacia, Tadeusz. "Agonistyka jako topos w pismach Tertuliana." Vox Patrum 38 (December 31, 2000): 415–26. http://dx.doi.org/10.31743/vp.7266.

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Il motivo degli agoni e presente da Tertulliano particolarmente nel contesto del tema di persecuzione e di martirio. Spesso si tratta della parafrasi dei testi biblici, nei quali tali motivi sono gia presenti.

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48

Mattei, Paul. "Angelus ad imaginem? L’anthropologie de Tertullien." Augustinianum 41, no. 2 (2001): 291–327. http://dx.doi.org/10.5840/agstm200141220.

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49

Efroymson, David P. "Book Review: Le Christ De Tertullien." Theological Studies 66, no. 3 (2005): 672–74. http://dx.doi.org/10.1177/004056390506600316.

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50

MATHESON, PETER. "THOMAS MÜNTZER'S MARGINAL COMMENTS ON TERTULLIAN." Journal of Theological Studies 41, no. 1 (1990): 76–90. http://dx.doi.org/10.1093/jts/41.1.76.

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