Thèse--Théologie--Groningen. / Bibliogr. p. 291-316. Index.

Thèse (M.A.)--Université Laval, 1986. / Bibliogr. : f. 277-295. Publié aussi en version électronique.

Thèse (M.A.) - Université Laval, 1986. / Bibliogr. : f. 277-295. Publié aussi en version électronique.

De nombreuses représentations de Galilée évoquent un conflit entre lui et l’Église catholique : Galilée devient le symbole de l’opposition entre la science et la religion. Or, dans la Lettre à Christine de Lorraine, Galilée propose une réflexion à propos de l’interprétation des Écritures dans un contexte de philosophie naturelle. Après avoir présenté une synthèse de cette Lettre ainsi que le contexte de rédaction, il sera possible de l’interpréter à partir d’une typologie de l’articulation des discours religieux et des discours scientifiques et ce, dans le but de caractériser les rapports "science et religion" développés par Galilée. La typologie sera ici un outil herméneutique permettant de déceler ces rapports à partir de catégories prédéfinies (conflit, indépendance, complémentarité, intégration). Il apparaîtra que Galilée présente plusieurs types de rapports « science et religion ». Cette approche a l’avantage de développer une interprétation originale de la Lettre.

Texte remanié de: Dissertation Ph. D.--Department of sociology and anthropology--Ramat Gan--Bar Ilan university, 2005. / Bibliogr. p. 87-95.

Habilitationsschrift--Münster. / Bibliography: p. 255-271.

Texte remanié de: Diss.--Katholisch-Theologische Fakultät--Münster--Westfälische Wilhelms-Universität, 1998. / Bibliogr. p. 567-598.

Texte remanié de: Doct. th. / Bibliogr. p. 233-271. Index.

Inaug.-Diss.: Evangelisch-Theologische Fakultät: Heidelberg: 1976. _ Bibliogr. p. 223-242. Index.

The purpose of this dissertation was to explore how uninstitutionalised female preachers, or dā'iyāt, in Jeddah, Saudi Arabia construct authority in a context in which male ulama dominate the production of religious knowledge and represent the apex of the religious and social hierarchy. The study was broad, descriptive, and explanatory and drew primarily on the framework known as ‘accountable ethnography’. Data collection occurred between June and December 2009 and consisted of observations, interviews, and collection of literary artefacts, which were reviewed alongside literature published internationally. A flexible mode of inquiry was employed, partly in response to constraints on public religious discourse imposed in Saudi Arabia after September 11, 2001. The study concludes that the dā'iyāt construct authority predominantly by relying on male ulama as marji'iyya diniyya (religious frame of reference) when issuing fatwas, as pedagogical models, as sources of charismatic inspiration, and as providers of personal recommendations. The dissertation also addresses a set of 'alternate' strategies of authority construction employed by Dr Fāṭima Nasiīf. Almost uniquely, this dā'iyā is found to construct authority that goes beyond reproduction of institutionalised views by developing scholarly arguments to support interpretations of Islamic texts that are responsive to women’s perspectives and needs. In doing so, she expands the parameters of religiously permissible practice while remaining, for her part, within the confines of orthodox practice. Thus, although her society and most researchers perceive knowledge as a masculine attribute in the Saudi religious sphere, in matters relating to women, as well as through active leadership in ritual practice, Dr Fāṭima demonstrates that the dā'iyā can become the authority. Nevertheless, for her and for the other dā'iyāt, the study finds that legitimatising female religious authority depends upon maintaining the established social order, including the hierarchy that places women in a subordinate position to men.