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"Depuis les études de Pierre Hadot, on sait que la démarche philosophique à la fin de l’Antiquité prend principalement la forme d’une exégèse des textes faisant autorité, non sans altérer leur visée première. Dès lors qu’ils sont perçus comme l’objet d’une révélation divine, cette herméneutique est indissociable d’une théologie. La lecture et le commentaire des textes impliquent une adhésion quasi religieuse à leur contenu doctrinal, lequel est près d’être assumé comme un ensemble d’articles de foi. Ces deux aspects complémentaires se sont accentués dans une relation complexe de rivalité avec le christianisme. Cette transition progressive d’une conception philosophique du monde à une perception religieuse dans l’Antiquité tardive, du Ier siècle au VIe, n’a pas été suffisamment analysée. Le présent livre veut contribuer à combler cette lacune. Il fait se croiser les perspectives de divers spécialistes – historiens de la philosophie ancienne, des religions du monde gréco-romain et de la patristique – autour de trois thèmes de réflexion précis: la place des révélations théologiques dans le discours philosophique de l’Antiquité tardive, la démarche exégétique comme source des dogmes philosophiques et théologiques, ainsi que le rôle de la polémique dans l’instauration d’un nouveau rapport entre croyances et philosophie."-- Back cover.

Théologie et philosophie --- Philosophie et religion --- Herméneutique --- Dogme, Développement du --- Christianisme et philosophie --- Révélation --- Théologie dogmatique --- Philosophy and religion --- Theology, Doctrinal --- Philosophy, Ancient --- Hermeneutics --- History --- 23 <09> "03/04" --- Christianity and philosophy --- Religion and philosophy --- Religion --- 23 <09> "03/04" Dogmengeschichte. Geschiedenis van het dogma--?"03/04" --- 23 <09> "03/04" Dogmengeschichte. Histoire du dogme--?"03/04" --- Dogmengeschichte. Geschiedenis van het dogma--?"03/04" --- Dogmengeschichte. Histoire du dogme--?"03/04" --- Interpretation, Methodology of --- Criticism --- Christian doctrines --- Christianity --- Doctrinal theology --- Doctrines, Christian --- Dogmatic theology --- Fundamental theology --- Systematic theology --- Theology, Dogmatic --- Theology, Systematic --- Theology --- Doctrines --- Théologie et philosophie --- Herméneutique --- Dogme, Développement du --- Révélation --- Théologie dogmatique

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A paperback edition of this well-known study. Since its first publication in 1967 this book has aroused a lively debate among theologians and practicising clergy. The author had since returned to the discussion (The Remaking of Christian Doctrine, SCM Press 1974) and has stressed the contemporary need to define and develop Christian doctrine. In the earlier work Professor Wiles asks how the early Church fathers' doctrinal affirmations - expressed for example in the Nicene Creed and Chalcedonian Definition - remain valid today when the framework of the fathers' learning and discourse has disappeared. Doctrine was necessary, he argues, to answer objections to Christianity in a largely non-Christian world, to tackle the problem of heresy and to satisfy the desire of Christians to express their faith more deeply. He also considers the sources of doctrinal reasoning - Scripture, the practice of worship and the nature of salvation. These sources are still vital to any development of Christian doctrine today and the author concludes his study with a call for 'the continuation of the same task of interpreting the Church's Scriptures, her worship and her experience of salvation'.

23 <09> --- #GOSA:III.Alg.M --- #GOSA:II.P.Alg.M --- #GGSB: Dogmatiek --- #GGSB: Handboek dogmatiek --- #GGSB: Anglicanisme --- Dogmengeschichte. Geschiedenis van het dogma --- Dogmatiek --- Handboek dogmatiek --- Anglicanisme --- Arts and Humanities --- Religion --- Dogma, Development of. --- Theology, Doctrinal --- History --- Doctrinal development, Christian --- Doctrine, Development of Christian --- Dogma

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"A common refrain in twelfth-century thought is that God alone knows the secrets of the heart. Originating in Scripture, the principle was elaborated exegetically to imply two distinct domains: one of external actions open to human perception and judgment and the other including thoughts, intentions, and sentiments--the products of internal acts--visible only to God. But changes in medieval penance, especially in the Fourth Lateran Council's demand in 1215 that all Christians fully confess their sins to a priest, reveals a shift in attitude towards the secrecy of the heart. A close reading of twelfth and thirteenth-century texts from the cathedral and monastic schools shows that oral confession was to include not only visible, external acts, but also the merely internal actions formerly limited to God's knowledge. What lay behind this shift? Should we attribute it to changes in priestly status? To the development of new techniques for breaching the heart's secrecy? Was new value placed on the secrets subject to confession? These questions are provocative because much recent scholarship implicates medieval penance in evolving western notions of selfhood and the part played by interiority in defining the self. Lateran IV's mandate to confess is characterized as a critical juncture in the history of subjectivity and the rise of a modern sense of self with its noted attributes of inwardness and autonomy. The aim of Sin, Interiority, and Selfhood in the Twelfth-Century West is to uncover the conception of self that underlay the demand that all Christians confess their innermost thoughts. Drawing on sources from the world of the medieval schools, it juxtaposes discussions that treat topics ranging from the difficulties of discerning the source of tears to the mechanics of original sin. All these discussions are linked by their underlying interest in the internal aspects of committing or remitting sin. Contextualizing these aspects of interiority allows us to see what role was assigned to internal actions in medieval definitions of the self; it also provides insight into the intellectual currents that contributed to that understanding."--

Sin --- Self --- Confession --- Secrecy --- Conscience, Examination of --- Soul --- Penance --- Christianity --- History of doctrines --- Religious aspects --- Péché (religion) --- Examen de conscience --- Pénitence --- 23 <09> "04/14" --- Forgiveness of sin --- Examination of conscience --- Self-examination --- Concealment --- Hiding places --- Auricular confession --- Dogmengeschichte. Geschiedenis van het dogma--Middeleeuwen --- Péché --- Pénitence --- Moi --- Secret --- Âme --- Christianisme --- Histoire des doctrines --- Aspect religieux --- Theological anthropology --- Transgression (Ethics) --- Attrition --- Contrition --- Church discipline --- Sacraments --- Absolution --- Repentance --- Pneuma --- Future life --- Philosophical anthropology --- Animism --- Spirit --- Casuistry --- Christian ethics --- Privacy --- Personal identity --- Consciousness --- Individuality --- Mind and body --- Personality --- Thought and thinking --- Will --- Péché --- Moi (Psychologie) --- Ame --- Sin - Christianity - History of doctrines - Middle Ages, 600-1500 --- Self - Religious aspects - Christianity - History of doctrines - Middle Ages, 600-1500 --- Confession - History of doctrines - Middle Ages, 600-1500 --- Secrecy - Religious aspects - Christianity - History of doctrines - Middle Ages, 600-1500 --- Conscience, Examination of - History of doctrines - Middle Ages, 600-1500 --- Soul - History of doctrines - Middle Ages, 600-1500 --- Penance - History of doctrines - Middle Ages, 600-1500

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In Faith Order Understanding, all of the late Louis Mackey’s virtues are on display. His sensitivity to language and to the limits of language to bear stable meaning seems especially appropriate to the study of what is arguably the most elastic of the medieval traditions of thought, the so-called Augustinian tradition. Defining that tradition by the project of “faith seeking understanding,” Mackey documents this point at one of those places in any body of Christian thought where heaven and earth can be said to meet – rational reflection on the existence of God. What he makes clear is that “not everyone who proves the existence of God is proving the same thing” and “those who prove the existence of God do not all understand the nature of proof in the same way.” This is especially true to the variety of such reflections found in the Augustinian tradition and among its four greatest medieval representatives: Augustine, Anselm, Bonaventure, Scotus.

God (Christianity) --- God --- Natural theology --- Dieu (Christianisme) --- Dieu --- Théologie naturelle --- History of doctrines --- Proof, Ontological --- Histoire des doctrines --- Existence --- Preuve ontologique --- Augustine, --- Anselm, --- Bonaventure, --- Duns Scotus, John, --- -God --- -Natural theology --- -21 --- 1 "04/14" --- 23 <09> "04/14" --- Natural religion --- Theology, Natural --- Apologetics --- Religion --- Religion and science --- Theology --- Philosophy of nature --- Metaphysics --- Misotheism --- Monotheism --- Theism --- Christianity --- Trinity --- -Proof, Ontological --- -History of doctrines --- -Theodicee. Natuurlijke godsleer. Natuurlijke theologie --- Filosofie:--Middeleeuwen --- Dogmengeschichte. Geschiedenis van het dogma--Middeleeuwen --- Duns, Jean, --- Duns, Joannes, --- Duns, Johannes, --- Duns, --- Duns Scoto, Giovanni, --- Duns Scoto, Juan, --- Duns Scotus, J. --- Duns Scotus, Johannes, --- Duns Skot, Ioann, --- Duns Szkot, Jan, --- Ioannes Duns, --- Joannes Duns, --- Scot, Jean Duns, --- Scoto, Juan Duns, --- Scotus, Joannes Duns, --- Scotus, John Duns, --- Skotus, Johannes Duns, --- Дунс Скот, Иоанн, --- Boaventura, --- Bonaventura, --- Bonawentura, --- Boneventura, --- Buenaventura, --- Būnāwintūrā, --- Fidanza, Giovanni, --- Sheng Wen-te, --- Wen-te, --- Pseudo-Bonaventure --- Anselmus, --- Anzelm, --- Anselmo, --- Anselme, --- Ansèlm, --- Anshelmus, --- Avgustin, Blazhennyĭ, --- Augustinus, Aurelius, --- Augustyn, --- Augustin, --- Ughasṭīnūs, --- Agostino, --- Agustí, --- Augoustinos, --- Agostino di Tagaste, --- Aurelius Augustinus, --- Augustinus, --- Agostino d'Ippona, --- Agustín, --- Aurelio Agostino, --- Episkopos Ippōnos Augoustinos --- Augoustinos Ipponos --- Agostinho, --- Aurelli Augustini, --- Augustini, Aurelli, --- Aurelii Augustini, --- Augustini, Aurelii, --- Ōgostinos, --- Agostino, Aurelio, --- אוגוסטינוס הקדוש --- أغسطينوس، --- 奥古斯丁 --- Agustín de Hipona --- San Agustín --- Augustin d'Hippone --- Pseudo-Augustinus --- 1 "04/14" Filosofie:--Middeleeuwen --- Episkopos Ippōnos Augoustinos, --- Augoustinos Ipponos, --- Théologie naturelle --- 21 --- Theodicee. Natuurlijke godsleer. Natuurlijke theologie --- Anselm --- Anselmus Cantuariensis --- Anselme d'Aoste --- Anselme de Cantorbéry --- Anselmus van Canterbury --- Anselm of Canterbury --- Anselmus --- Avgustin, --- Augustinus, Aurelius --- Agostinho --- Augustine of Hippo --- Augustine d'Hippone --- Agostino d'Ippona --- Augustinus Hipponensis, sanctus --- Sant'Agostino --- Augustinus van Hippo --- Aurelius Augustinus --- Aurelio Agostino --- 聖アウグスティヌス --- アウグスティヌス --- Augustine --- God (Christianity) - History of doctrines - Middle Ages, 600-1500 --- God - Proof, Ontological - History of doctrines - Middle Ages, 600-1500 --- Natural theology - History of doctrines - Middle Ages, 600-1500 --- Augustine, - Saint, Bishop of Hippo --- Anselm, - Saint, Archbishop of Canterbury, - 1033-1109 --- Bonaventure, - Saint, Cardinal, - approximately 1217-1274 --- Duns Scotus, John, - approximately 1266-1308 --- Augustin (saint ; 0354-0430) --- Anselme (saint ; 1033-1109) --- Bonaventure (saint ; 1221?-1274) --- Duns Scotus, Johannes (1265-1308) --- Christianisme --- Moyen âge