Doktorarbeit--Frankfurt am Main--Philosophisch-Theologische Hochschule Sankt Georg, 1997. / Bibliogr. p. 463-479. Index.

Texte remanié de: Doktorarbeit--Frankfurt am Main--Philosophisch-Theologische Hochschule Sankt Georgen, 1999. / Bibliogr. p. 391-408.

Members of groups in conflict are often defensive of ingroup-perpetrated violence, especially if they glorify their ingroup. While past literature has established that high glorifiers are unconditionally defensive of their ingroup, findings regarding low glorifiers are mixed, with some studies finding low glorifiers to be similarly defensive as high glorifiers and others finding low glorifiers to not be defensive or even critical of the ingroup. Across six studies, I investigated whether perceiving a conflict to be tangible (rather than intangible) drives defensiveness among low glorifiers. I tested this hypothesis across two national contexts that were naturally closer (Israel) or farther (the U.S.) from the same conflict (the Syrian conflict). I found that Israeli low glorifiers were defensive of their ingroup, whereas American low glorifiers were not (Studies 1a/1b) and that Israelis found the conflict tangible, whereas Americans found the conflict relatively intangible (Studies 2a/2b). Across Study 3 and Study 4, I found experimental evidence that low glorifiers in Serbia (study 3) and the U.S. (study 4) are more defensive of ingroup-perpetrated violence when the conflict context is tangible than when it is relatively intangible.

Three experiments investigated the phenomenon of war contagion in the context of international relations, hypothesizing that past inter- (but not intra-) state war will facilitate future, unrelated interstate war. Americans showed stronger support for violent responses to new, unrelated interstate tensions after being reminded of an historical war between the U.S. and another state, as compared to an historical domestic war within the U.S. (Study 1). This war contagion effect was mediated by heightened perceived threat from, and negative images of, a fictitious country unrelated to the past war, indicating a generalized effect of past interstate war on perceived threat/images from any foreign country. The war contagion effect was further moderated by national glorification (Study 2). Largely replicating these effects with an additional baseline condition, Study 3 yielded further support for the generalized effect of past interstate war on perceived threat and images, this time with a real third-party country.

Dans son livre Pour que l’homme devienne Dieu (1983), le théologien français François Brune relève, à partir du mystère trinitaire et du témoignage des mystiques d’Occident, la radicalité de la vocation humaine à l’amour. De même que l’incarnation lie indissociablement le créé et l’Incréé en Jésus Christ, tout le genre humain partage avec lui une commune nature humaine et participe à la divinité, selon la doctrine patristique et orthodoxe de la divinisation et le concile de Chalcédoine (451). La notion de personne établit la nécessité d’une participation libre de chacun-e à la vie rédemptrice du Christ. La compénétration des deux natures humaine et divine du Christ et leur déconnection sélective selon le concept de kénose, rend compte de l’existence réellement humaine de Jésus Christ, à la fois souffrante et glorieuse, qui a supporté d’un amour indéfectible les tentations humaines et les conséquences du mal, mais sans jamais y prendre personnellement part. Suite aux réflexions de Brune sur l’être et le devenir en Dieu et sa critique de la christologie de Teilhard de Chardin, nous établirons dans notre perspective critique une interrelation entre les trois modalités (divinisation, amorisation et rédemption) de l’économie unique de glorification de l’humanité et du monde en tant qu’image du dynamisme interne de la divinité Une et Trine. / In his book Pour que l’homme devienne Dieu (1983), the French theologian François Brune notices, from the trinitarian mystery and the testimony of the Western mystiques, the radical aspect of the human appeal to love. According to the Chalcédoine Council, as the incarnation indissociably connects what is created and non-created in Jesus Christ, the whole human gender shares with him a common human nature and takes part in the divinity, according to the patristic and orthodox divinization doctrine. The notion of person establishes the necessity of the free participation of every human being to the salvatory life of Christ. The compenetration of both human and divine natures of Christ as well as their selective deconnection, according to the kénose concept, reveals a really human existence, both suffering and glorified depending on the circumstances, supporting with a sustaining love the human temptations and the consequences of evil. Following Brune’s reflections on the being and becoming in God and his critic of Theilhard de Chardin’s christology, we will establish within our critical perspective an interrelation between the three modes (divinization, amorisation and salvation) of the unique glorification plan of the humanity and the world as an image of the intern dynamism of the Une and Trine divinity.

However reluctant he may be about providing details, Karl Barth dares to affirm the coming resurrection, even in the strong corporeal sense of the Apostles Creed, “I believe in . . . the resurrection of the flesh.” At the heart of Barth’s creative approach is an equation between revelation and resurrection. Indeed, everything said about the human addressed now in revelation is to be said about the human at the coming resurrection, including the remarkable fact that resurrection raises the “flesh” (inasmuch as God has revealed Himself to those “in the flesh”). Barth’s early training inculcated in him dialectical themes that would emerge throughout his career. His early work is dominated by a sense of encounter with the present but transcendent God, an encounter described in terms of the raising of the dead. Human existence is sublated – “dissolved and established” – unto a higher order in God. Yet even after Barth abandons the resurrection of the dead as his preferred theological axiom, he portrays eschatology proper in terms of the human sublated in the divine presence. Therefore, in Church Dogmatics he expresses the doctrine of the resurrection of the flesh in three primary ways: eternalization, manifestation and incorporation. The human, delimited as he or she is by death, is made durable in God, obtaining the gift of eternalization. The human, ambiguous in the creaturely mode of earthly life, has one’s true identity revealed with Christ at His return, and obtains the gift of manifestation with the divine. The human, isolated as he or she is in one’s autonomy, is incorporated into the body of Christ by His Spirit, obtaining the gift of communion. In each of these expressions of resurrection Barth desires to preserve fleshliness. His account, however, entails a certain loss of temporality, creatureliness and particularity of the human when it comes to the final state. Instead of being resurrected from the dead in the strong corporeal sense, human bodies appear to be memorialized, deified, recapitulated. Though written with the language of the Antiochene and Reformed schools, Barth’s position enjoys the same strengths and suffers the same weaknesses of a more Alexandrian or Lutheran theological trajectory. Like each of the traditional lines of Christian thought about the resurrection of the flesh, Barth gravitates toward an eschatology centered around the human’s vision of God in the heavenly life. To this extent Barth’s creative treatment of the resurrection of the dead can be understood as broadly Christian, even if he risks undermining the very flesh he hopes to save.

Christ has entrusted mysteries to his church which are essential for its life, teaching and mission and are to be explored in their meaning. One of it is “the glory of the Lord”. In a variety of ways the biblical testimony speaks of “the glory of the Lord”, which has revealed itself diversely and at all times. It has played a central role in God’s encounter with man in the Old and New covenant. God in his glory took his abode in the temple in order to establish worship. For this reason he let his glory become man in Jesus and let his glory live in man and in his church by his spirit up to its completion. The church has been called to the glory of God revealed in Christ. In spite of the broad biblical basis this term has played only a marginal role in many ecclesiologies until today. In present churches the glory of the Lord still remains an abstract term for many. It is not differentiated in any way or recognized in its meaning for the church. For this reason some of the most important ecclesiologies of the 20th century in German language are examined regarding the meaning and importance of the glory of the Lord. They are checked regarding its impact for ecclesiology and church-development. Its role will be compared with that in the bible. The conclusions are meant to be inspirations and impulses for ecclesiology and for church growth, for church life and community and for its mission in the world. / Christian Spirituality, Church History & Missiology / M. Th. (Systematic Theology)

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Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

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