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Showing 91 to 100 of 106 (0.036 seconds)Spelling suggestions: "subject:"cystic"" "subject:"mystic""
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Part I -- The Forgotten Child of Zeal; Part II -- Scriabin's Mysterium Dream: An Analysis of Alexander Nemtin's Realization of Prefatory Action: Part I - UniverseKeller, Andrew James 21 May 2019 (has links)
No description available.
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[en] A MAN FOR OTHERS: PEDRO ARRUPE S TRINITARIAN MYSTIC AND ITS IMPACT ON THE TWENTIETH AND TWENTY-FIRST CENTURY ECCLESIAL RENEW / [pt] HOMEM PARA OS OUTROS: A MÍSTICA TRINITÁRIA DE PEDRO ARRUPE E SEU IMPACTO NA RENOVAÇÃO ECLESIAL DOS SÉCULOS XX E XXIMARIA DE LOURDES DA FONSECA FREIRE NORBERTO 21 October 2022 (has links)
[pt] Homem para os outros: a mística trinitária de Pedro Arrupe e seu impacto na renovação eclesial dos séculos XX e XXI propõe a ressignificação da mística para os dias de hoje a partir da sua vida e missão. Este jesuíta, assim como outros místicos contemporâneos – Simone Weil, Etty Hillesum, Thomas Merton e
Christian de Chergé – deixaram sua marca no século passado e são ainda hoje testemunho real da possibilidade de instalação do Reino de Deus na história. Todos esses místicos contemporâneos e também outros, alimentados por uma profunda experiência do inefável, foram fonte de luz e esperança para o mundo, mesmo em condições extremas de sofrimento. Pedro Arrupe viveu em um momento
conturbado na história, atravessado pelas duas Grandes Guerras e pela Guerra Fria. Em sua época, também a Igreja enfrentava tempos de tensão interna tentando se adequar às mudanças de aggiornamento propostas pelo Concílio Vaticano II. Como Superior Geral da Companhia de Jesus, alimentado por uma mística particular e profunda, entendeu como sua a tarefa de colaborar com a proposta conciliar de abertura ao mundo. Sua vida foi um exemplo de doação aos outros e, entre as frentes de luta que assumiu, estão o compromisso da fé com a justiça e o diálogo com a cultura e as demais religiões, com atenção especial à questão dos refugiados e migrantes. Arrupe é considerado por muitos um profeta, além de seu tempo, e como tal foi incompreendido. As sementes que plantou, no entanto, frutificaram e encontraram solo fértil em muitos que conviveram ou foram mobilizados por ele.
Um exemplo, é o próprio papa Francisco, também jesuíta e formado na mesma espiritualidade, que a partir da mesma base bíblica tenta hoje implementar pautas que foram caras a seu antigo superior. / [en] A Man for Others: Pedro Arrupe s trinitarian mystic and its impact on the
twentieth and twenty-first century ecclesial renewal proposes the resignification of
mystic for today s world based on his life and mission. The Jesuit priest Arrupe, as
many other contemporary mystics, such as Simone Weil, Etty Hillusum, Thomas
Merton and Christian de Chergé – left their mark on the last century and, even
today, bear real witness to the possibilities of the establishment of God’s Reign in
history. Those contemporary mystics, among others, fed by a deep experience of
the ineffable, were sources of light and hope for the world, even in conditions of
extreme suffering. Pedro Arrupe lived through a troubled moment in history,
marked by World War I and World War II and by the Cold War. During his
lifetime, even the Church faced periods of internal tension trying to adapt itself to
the aggiornamento changes brought about by the Second Vatican Council. While
serving as the Superior General of the Society of Jesus, supported by his own deep
and private mystic, he took upon himself the task to collaborate with the Second
Vatican Council proposal to open the Church to the world. His life was an example
of commitment to working for those in need, and, among many of the battle fronts
he had to face, we can mention the promotion of faith with justice and the dialog
with other cultures and religions, with special emphasis on the plight of refugees
and migrants. Arrupe is considered by many as a prophet ahead of his time, and,
as such, often misunderstood. However, the seeds he planted did bear fruit and
found fertile soil in many people that knew him and those who were touched by
him. Pope Francis is a good example. He is also a Jesuit who shares the same
spirituality, and tries to implement, based on the same Biblical basis, the guidelines that were dear to his former Superior General.
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The third quest for the historical Jesus and its relevance for popular religion : Marcus J Borg as a test caseOosthuizen, Susan 06 1900 (has links)
The most popular paradigm for Jesus is 'Jesus as the Divine Saviour'. This image is inadequate
for understanding the historical Jesus, because it is also inaccurate as an image for the Christian
life. Marcus J Borg claims that the Christian life is about a relationship with God that involves
us in a journey of transformation. In advocating the 'Third Quest', Borg develops an alternative
image of 'Jesus as Jewish mystic ', contrary to the idea of 'Jesus as Jewish/Christian Messiah '.
The image of Borg involves five universal religious personality types. The paradigm shift from
'Jesus as the Divine Saviour' to that of 'Jesus as Jewish mystic' is investigated as well as the
relevance and consequences of this, for everyday religion and the conventional church. A plea
for a positive assessment of the issue of the historical Jesus is presented. This could have
existential implications for South African society as a whole. / Biblical and Ancient Studies / M.Th. (New Testament)
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Moloi ga a na mmala (a witch has no colour) : a socio-religious study of witchcraft accusations in the Northern Province of South AfricaKgatla, Selaelo Thias 11 1900 (has links)
Witchcraft discourse in South Africa has increasingly permeated all social structures, thereby becoming a real threat to the process of reconstruction and development. The neglect of witchcraft accusations and their resultant consequences can cause the country to lose all it
gained as a result of the liberation struggle. In this study I examine the historical developments of witchcraft accusations around the world in general, and in South Africa in particular as well as the threats they pose to society. I analyse five broad areas:
1) The inborn h tendency to scapegoat; jealousy; and the role religion plays in the
escalation of these problems;
2) The African world-view and its consequences on interpersonal relationships;
3) Colonial and missionary attempts to suppress the African world-view;
4) Ways and means of containing the conflicts arising from the witchcraft problem; and
5) Summary of findings.
The research was occasioned by the untold suffering victims of witchcraft accusations have to undergo in the three Northern Provinces of South Africa. Because of the cruelty and misery such accusations cause the poor people of these rural provinces urgent attention is
needed to contain them, especially since such accusations have not diminished despite all governmental efforts to curtail them. At the centre of witchcraft accusations there are stress, hatred, vindictiveness, and aspirations to become famous. The fear that one may be
victimised by either being accused of witchcraft or being bewitched is very real even today. The relevance of the study is apparent when one considers the feelings of helplessness that paralyses the opponent of this carnage, such as government and the churches.
A number of resources should thus be employed to counter would be put into it. This threat which is aggravated by the abject poverty prevalent in the rural communities of the three Provinces. The prevailing conditions of abject poverty play a definite role in the creation, promotion and escalation of the scourge. Policy makers should therefore have clear grasp of the extent to which poverty has influence on society in any effort to contain witchcraft accusations.
I conclude the study by ~ecommending transformational paths to the Government, NonGovernmental Organisations and other Community Leaders to follow in attending to improve the lot of the poor. This is done by highlighting ten findings that emerged during the study. The findings were the result of analyses of archival records, literature and case studies on witchcraft accusations. Because the subject of witchcraft is so wide and emotive I have employed several sociological and anthropological theories to cover as wide a field as possible. The
incorporation of so many theoretical approaches into the study presents on interpretive and analytical explanation of the causes, effects and containment of witchcraft accusations. The overall conclusion is encapsulated by the title of the study Moloi ga a na mmala (A witch
has no colour). A witch remains unidentifiable, but witch-hunters and sniffers know how to identify their witches. Although the process remains paradoxical, it is practised on a daily basis. / Religious Studies & Arabic / D.Litt. et Phil. (Religious Studies)
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Nouvel humanisme et ontologie africaine / New humanism and african ontologyOkwa-Ondo, Peter Abraham 07 June 2013 (has links)
A travers les faits et manifestations considérés comme irrationnels par l’entendement scientiste et positiviste, on décèle du point de vue de la philosophie de l’esprit, une rationalité poétique qui est à l’œuvre dans tout esprit humain. Ce super- rationalisme qui intègre en même temps le sensible et le rationnel obéit à une logique du symbolisme qu’on retrouve dans l’Ontologie africaine. L’africanisme ontologique induit une philosophie de l’invisible où la connaissance intuitive libère l’esprit du dogmatisme rationaliste. Il permet d’appréhender l’Être dans sa totalité en examinant la question du rapport à soi, et du rapport à l’autre à travers la figure du sage africain.Aujourd’hui, la rencontre des cultures et des civilisations permet un croisement des rationalités et une pluralité de valeurs qui sont le fondement du nouvel humanisme dont nous nous réclamons. Un humanisme spirituel basé sur le respect et la compréhension de l’autre par la différence de sa pensée et de ses attributs socio-psychologiques. / In facts and manifestations watched as irrationals by the scientist and positivist understanding, one can detect from the point of view of the philosophy of Being, a poetic rationality which is at work in every human spirit. This “super-rationalism” able to integrate at the same time both the perceptible and the rational obeys a logic of symbolism we find in the African Ontology.The ontological Africanism leads into a philosophy of the finiteness where the intuitive knowledge frees the spirit from the rationalist dogmatism. It enables a comprehension of the Being as a whole looking at the question of the relationship to the self, and the relationship to the other through the figure of the African sage.Today, the encounter of cultures and civilizations allows a crossing of rationalities and a plurality of values that are the foundation of the new humanism we claim as ours. An humanism based on the respect and the understanding of the other by accepting the difference of his own thought as well as his socio-psychological attributes.
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| 96 |
The third quest for the historical Jesus and its relevance for popular religion : Marcus J Borg as a test caseOosthuizen, Susan 06 1900 (has links)
The most popular paradigm for Jesus is 'Jesus as the Divine Saviour'. This image is inadequate
for understanding the historical Jesus, because it is also inaccurate as an image for the Christian
life. Marcus J Borg claims that the Christian life is about a relationship with God that involves
us in a journey of transformation. In advocating the 'Third Quest', Borg develops an alternative
image of 'Jesus as Jewish mystic ', contrary to the idea of 'Jesus as Jewish/Christian Messiah '.
The image of Borg involves five universal religious personality types. The paradigm shift from
'Jesus as the Divine Saviour' to that of 'Jesus as Jewish mystic' is investigated as well as the
relevance and consequences of this, for everyday religion and the conventional church. A plea
for a positive assessment of the issue of the historical Jesus is presented. This could have
existential implications for South African society as a whole. / Biblical and Ancient Studies / M.Th. (New Testament)
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| 97 |
Moloi ga a na mmala (a witch has no colour) : a socio-religious study of witchcraft accusations in the Northern Province of South AfricaKgatla, Selaelo Thias 11 1900 (has links)
Witchcraft discourse in South Africa has increasingly permeated all social structures, thereby becoming a real threat to the process of reconstruction and development. The neglect of witchcraft accusations and their resultant consequences can cause the country to lose all it
gained as a result of the liberation struggle. In this study I examine the historical developments of witchcraft accusations around the world in general, and in South Africa in particular as well as the threats they pose to society. I analyse five broad areas:
1) The inborn h tendency to scapegoat; jealousy; and the role religion plays in the
escalation of these problems;
2) The African world-view and its consequences on interpersonal relationships;
3) Colonial and missionary attempts to suppress the African world-view;
4) Ways and means of containing the conflicts arising from the witchcraft problem; and
5) Summary of findings.
The research was occasioned by the untold suffering victims of witchcraft accusations have to undergo in the three Northern Provinces of South Africa. Because of the cruelty and misery such accusations cause the poor people of these rural provinces urgent attention is
needed to contain them, especially since such accusations have not diminished despite all governmental efforts to curtail them. At the centre of witchcraft accusations there are stress, hatred, vindictiveness, and aspirations to become famous. The fear that one may be
victimised by either being accused of witchcraft or being bewitched is very real even today. The relevance of the study is apparent when one considers the feelings of helplessness that paralyses the opponent of this carnage, such as government and the churches.
A number of resources should thus be employed to counter would be put into it. This threat which is aggravated by the abject poverty prevalent in the rural communities of the three Provinces. The prevailing conditions of abject poverty play a definite role in the creation, promotion and escalation of the scourge. Policy makers should therefore have clear grasp of the extent to which poverty has influence on society in any effort to contain witchcraft accusations.
I conclude the study by ~ecommending transformational paths to the Government, NonGovernmental Organisations and other Community Leaders to follow in attending to improve the lot of the poor. This is done by highlighting ten findings that emerged during the study. The findings were the result of analyses of archival records, literature and case studies on witchcraft accusations. Because the subject of witchcraft is so wide and emotive I have employed several sociological and anthropological theories to cover as wide a field as possible. The
incorporation of so many theoretical approaches into the study presents on interpretive and analytical explanation of the causes, effects and containment of witchcraft accusations. The overall conclusion is encapsulated by the title of the study Moloi ga a na mmala (A witch
has no colour). A witch remains unidentifiable, but witch-hunters and sniffers know how to identify their witches. Although the process remains paradoxical, it is practised on a daily basis. / Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)
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Vers une poétique du sacré dans la littérature tunisienne : de l'intertexte du Coran et du Hadith à la découverte de la dimension littéraire du "sacré" dans un corpus d'oeuvres d'expression arabe et française / Towards a poetics of the sacredness in the Tunisian literature : intertext of the Qur’ân and Hadith to the discovery of the literary dimension of "sacred"Ben Hassen, Nadia 17 December 2015 (has links)
Cette thèse s’inscrit dans une optique comparatiste et interdisciplinaire qui étudie les traits spécifiques du « sacré » tel qu’il se manifeste dans un corpus bilingue, en ayant recours conjointement à des théories littéraires et exégétiques. À travers cette étude de l’intertexte du Coran et du hadith dans la littérature tunisienne d’expression française et arabe, nous avons pu souligner l’importance de trois dimensions intertextuelles majeures qui contribuent pleinement à l’élaboration d’une poétique du « sacré » à savoir : la mystique, la rythmique et le mythe. Notre thèse déconstruit les idées reçues qui font perdurer la séparation entre la littérature et le sacré en démontrant la pertinence de la relecture des textes « sacrés » par les auteurs. Ceux-ci semblent en effet, avoir intuitivement accédé à la déconstruction de plusieurs mythes inscrits dans l’ « impensable » islamique. Leur apport est plus que pertinent en ce moment, où l’Islam se propage plus par ces mythes que par l’essence de ses textes. / In this thesis we aim to study what defines the sacredness in a comparative and interdisciplinary perspective as it manifests itself by a bilingual corpus. We had resorted to both literary and exegetical theories. Through this study of intertext of Qur’ân and Hadith in the tunisian literature which uses french and arabic-language we had emphasized the importance of three major dimensions in interextuality that contribute fully to devise the poetry in the « sacredness » : mystic, rhythmics and myth. Our thesis deconstructs preconceived ideas that keep the separation between the literature and sacredness by showing the importance of reviewing the sacred texts beyond doubt. The Authors seem to have intuitively deconstruct many myths of the « unthinkable » islamic thought. What they brought has considerable merit while Islam is becoming known more by its myths than by the essence of its texts.
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La Retraite Spirituelle *Khalwa* dans la Pensée Arabo-Musulmane : origines, Pratiques Anciennes et Actuelles, et Dimensions Mystiques / The Spiritual Retreat *Khalwa* in the Arabic-Muslim thought : origins, Old and Current Practices, and Mystical DimensionsStaali, Samir 07 November 2014 (has links)
La présente étude résulte d’une synthèse approfondie de plusieurs approches visant à cerner les différents sens et aspects de la retraite spirituelle (khalwa) dans l’Islam. Dans un premier temps, une étude historico-linguistique du terme et de ses définitions a été réalisée pour montrer la manière qui a permis de le comparer puis le différencier de ses synonymes ou pseudo-synonymes. Par la suite, une réflexion sur les origines et les tous débuts de la pratique spirituelle a fait l’objet de notre recherche, suivie d’une description des règles énoncées dans les manuels destinés aux murîd(s) qui dans l’ensemble, sont au nombre de vingt six. D’autre part, nous avons tenté d’énumérer les mérites de cette pratique à travers un recensement de ses utilités et de ses vertus. Par ailleurs, dans la deuxième partie de ce présent travail, une étude comparative entre les pratiques des anciens et celles de nos contemporains a été menée à travers une enquête au cœur de certaines voies mystiques, plus particulièrement, la cAlawiyya et la Naqshbandiyya. Par conséquent, les résultats apportés ont permis un éclairage ainsi qu’une meilleure connaissance sur le vécu actuel des mystiques, pratiquant la khalwa dans la région Nord-ouest de l’Algérie ainsi que dans d’autres pays occidentaux comme le Canada, les États-Unis, la Suisse et la France. / The present study was undertaken to deepen evaluate the different senses and aspects of the spiritual practice widely known as *Khalwa* within Islam. This was firstly investigated by an historical and a linguistic study of the term and its definitions. This approach allowed in particular, to understand how the term could be distinguished and differentiated by the synonyms and pseudo-synonyms. In the second part of this research, a serious thought on the origins and the beginning of the practice was undertaken, followed by a clear description of the rules as determined in different manuals which were addressed to murîd(s). Furthermore, we tried in this study to clarify and enumerate the merits of this spiritual practice through a census of its advantages and benefits. Interestingly, a comparative study between the old and current practices has contributed to enrich widely our research through several mystical ways, such as the cAlawiyya and Naqshbandiyya. In conclusion, our findings might allow a better understanding of the mystical ways applied in the practices of the *khalwa* not only in the Ouest-North of Algeria, but in others countries like Canada, United-States, Switherland and France.
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Le sentiment d'appartenance et de représentation nationale à La Réunion (1880-1950) / No English title availableFageol, Pierre-Éric 25 November 2013 (has links)
Le sentiment d'appartenance nationale au sein de la population réunionnaise semble une constante dans l'histoire de la colonie et n'a jamais été durablement remis en cause. Le travail proposé confirme pour la période étudiée sa vigueur, particulièrement à l'occasion des conflits coloniaux et mondiaux. Mais il montre aussi que cette adhésion inclut la conscience d'une singularité qui n'est pas seulement la conséquence de la géographie mais aussi le fruit de l'histoire. Le sujet permet de croiser une approche d'histoire sociale et d'histoire des représentations sur une séquence coloniale cohérente qui englobe les prémices de la Troisième République jusqu'au processus de départementalisation. En proposant de « dénationaliser le national » par le biais d'une étude se penchant sur les principes identitaires en situation coloniale, il s'agit de mettre en évidence la spécificité des processus d'acculturation en situation coloniale et l'interconnexion des territoires coloniaux (île Maurice et Madagascar) dans la définition d'un sentiment d'appartenance en cours de construction. La première partie sur le sentiment d'appartenance en situation coloniale cherche à poser les enjeux et la méthode de la recherche. La deuxième partie se penche sur les liens entre le colonialisme et le sentiment d'appartenance nationale en focalisant l'analyse sur l'impérialisme réunionnais comme vecteur d'une reconnaissance commune au reste de la Nation. La troisième partie prend en compte les différentes manifestations de patriotisme et leur influence sur la définition d'un sentiment d'appartenance nationale. Enfin, la quatrième partie se focalise sur les vecteurs de l'acculturation nationale en tenant compte du rôle de l'école, de l'église et de l'armée dans la construction d'un sentiment d'appartenance nationale spécifique à La Réunion, sentiment auquel les élites ont apporté leur concours tout en étant les principales bénéficiaires de la quête d'une reconnaissance de la Nation. / The feeling of national membership among the Reunionese population seems to be a regular fact in the colony history and has never been really questioned. This work confirms its strength in the period in study, and more particularly during the colonial and world conflicts. But it also shows that this support includes the conscience of a singular feeling, which is not only the consequence of geography, but also of history. This subject allows us to mix a social historical approach with a historical representation approach on a coherent colonial period, which goes from the beginning of the Third Republic up to the region establishment. By suggesting to « denationalise the national » through a study dealing with the identity principles in a colonial situation, we mean to focus on the particular acculturation processes in a colonial period and the interconnection of colonial territories (Mauritius, Madagascar) in defining a constructing feeling of membership. The first part deals with the feeling of membership in a colonial period and tries to analyse what is at stake in the research methods. The second part studies the links between colonialism and the feeling of national membership and focuses on Reunionese imperialism as a trigger to a recognition shared by the rest of the Nation. The third part takes into account the different signs of patriotism and their influence on the definition of what a feeling of national membership is about. Finally, the fourth part focuses on the triggers of national acculturation while taking into account the role of school, church, and the army in the building up of a typical Reunionese national membership feeling, shared by the elite which mainly benefited from the quest of a recognition from the Nation.
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