Search results

1

« Un pont admirable entre visible et invisible » : approches picturales de la mort et de la vie chez Lorette Nobécourt

100%

Zoulim C.

Quêtes littéraires

|

2015

|

issue 5

191-200

FR

Lorette Nobécourt is a living French writer (she was born in 1968). In her work takes place a quest of the "Word", the holy name she gives to literature. A great feeling of spirituality comes out from her texts. From 1999 to 2012 she wrote three texts about three different pictural works : La Raie by Chardin (french painter), L’Ordre du monde by Sujata Bajaj (indian artist) and L’Usage des jours by Guillaume Bardet (french designer). Trough her texts appears her literary and spiritual evolution. Literature proved to be a spiritual ritual, like a memento mori, but also an real prayer, an hymn in praise of the « living life ».

2

Zamieszkanie Słowa Wcielonego

71%

Pierzchała K.

Collectanea Theologica

|

2018

|

vol. 88

|

issue 1

73-89

EN

The author’s views are founded on the thesis that the Prologue to theFourth Gospel is based on an early Christian hymn from the second part ofthe 1st century, originating in the diaspora, interwoven with additions thatconnect it with the whole Gospel.

3

Silence and the Audibility of the Word: Contemplative Listening as a Fundamental Act of the New Evangelization. Part 2: Jesus Christ, the Eternal Listener

57%

Siegmund J. M.

Studia Gilsoniana

|

2018

|

vol. 7

|

issue 1

119-137

EN

In the second part of her arguing for contemplative listening as a fundamental act of the new evangelization, the author turns to the theological perspective of Jesus Christ as the eternal Listener and, thus, focuses upon his act of listening, which is the unique personal form of his eternal divinity. The author addresses the following issues. Granted that listening has to do with obedient readiness, how can one say it is in the eternalSon, who, being God, would seem to be naturally exempt from obedience? In order to answer this question, the author looks at the Balthasarian “enfleshment” of Thomas’ notion of the divine persons as subsistent relations. In brief, to say that the Son is the subsistent relation of sonship means that the Son receives himself from the Father. But this self-reception implies, the author argues, an obedient readiness. And, since the Son is Word, this obedient readiness translates into a “listening.” The Son is not only the eternal Word. He is also the eternal listener of the Word he is. Within the Godhead, each person is his relation (of “opposition”) to the others and there is no difference between the person and his action. For example, the Son is his relation of sonship to the Father. But, one might ask, how could one speak of the Son’s obedience? How does one avoid subordinationism? The key is to see how the Son’s possession of divinity is compatible with a reception of it. If the Father is the “source and origin of all divinity,” the Son does, in fact, receive his divinity from the Father while, at the same time, he is co-equal and co-eternal with the Father. That the Father generates the Son does not mean, as Arius asserted, that there was a time when the Son was not. Rather, the Son always possesses his divine sonship as being given fromthe Father, while the Father possesses divinity as being given away. Divinity is compatible with relationality in the mode of reception. In the Godhead, reception is perfection. There are a number of texts from Thomas that the author presents in favor of this argument. Having established that reception is perfection in the Godhead, the author develops how this receptivity encompasses obedience and listening. For, in his receiving, the Son performs an act that, by an intrinsic analogy, one may describe as the taking of the gift of the Father into himself. In this sense, the Son is obedient to the “sense” of the Father’s self-gift. But, in the case of the Son, he isthe gift. Not only that, he isthe gift as Word. This suggests, as the author argues, that the obedience that characterizes him as a divine person is something intrinsically analogous to listening. Here, then, we find the ultimate theological reason that we are listeners: we are listeners because we are created on the model of Christ, the eternal Listener.

4

SILENCE AND THE AUDIBILITY OF THE WORD: CONTEMPLATIVE LISTENING AS A FUNDAMENTAL ACT OF THE NEW EVANGELIZATION. PART 1: AN ANTHROPOLOGY OF LISTENING

50%

Siegmund J. M.

Studia Gilsoniana

|

2017

|

vol. 6

|

issue 4

585-607

EN

In part one of her arguing for contemplative listening as a fundamental act of the new evangelization, the author explicates the anthropological dimension of listening. Her analysis consists of four sections. Section one explains silence in terms of listening, for it is attentive perception to the presence of another, which can be described as love in the form of an obedient readiness to receive the other; listening, however, is more than two people actively willing to communicate: it is primarily an ontological reality that constitutes the human person as such. Section two claims that listening illustrates the nature of the person before it describes any action that one does; it relies upon Hans Urs von Balthasar’s analysis of the dialogue philosophers in his Theo-logic II: Truth of God. Section three considers Augustine’s notion of the internal word, which is a judgment that conforms to the Word (Jesus Christ); the author argues that to be in conformity with the Word indicates that the person fulfills himself as a word spoken by God in the Word, which suggests that listening constitutes the ontology of the human person. Section four shows that the human person’s natural desire for God postulates his obedient readiness to hear the Word Incarnate.

Refine search results

2 Studia Gilsoniana

1 Collectanea Theologica

1 Quêtes littéraires

2 Siegmund J. M.

1 Pierzchała K.

1 Zoulim C.

2 2018

1 2017

1 2015

« Un pont admirable entre visible et invisible » : approches picturales de la mort et de la vie chez Lorette Nobécourt

Zamieszkanie Słowa Wcielonego

Silence and the Audibility of the Word: Contemplative Listening as a Fundamental Act of the New Evangelization. Part 2: Jesus Christ, the Eternal Listener

SILENCE AND THE AUDIBILITY OF THE WORD: CONTEMPLATIVE LISTENING AS A FUNDAMENTAL ACT OF THE NEW EVANGELIZATION. PART 1: AN ANTHROPOLOGY OF LISTENING