By Karen Armstrong

In our supposedly secular age ruled via cause and expertise, fundamentalism has emerged as an overpowering strength in each significant global faith. Why? this is often the interesting, tense query that bestselling writer Karen Armstrong addresses in her amazing new ebook The conflict for God. Writing with the large standpoint and deep figuring out of human spirituality that gained large audiences for A historical past of God, Armstrong illuminates the unfold of militant piety as a phenomenon odd to our second in history.

Contrary to well known trust, fundamentalism isn't a throwback to a few historical type of faith yet quite a reaction to the religious hindrance of the trendy global. As Armstrong argues, the cave in of a piety rooted in fantasy and cult in the course of the Renaissance pressured humans of religion to know for brand new methods of being religious--and fundamentalism used to be born. Armstrong focuses right here on 3 fundamentalist events: Protestant fundamentalism in the USA, Jewish fundamentalism in Israel, and Islamic fundamentalism in Egypt and Iran--exploring how every one has constructed its personal precise means of battling the attacks of modernity.

Blending historical past, sociology, and spirituality, The conflict for God is a compelling and compassionate research of an intensive kind of spiritual expression that's seriously shaping the process international background.

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Grégoire omet le commentaire de certains passages de la PF. Dans l'édition avec traduction anglaise de Vaggione 9 , le texte grec d'Eunome compte 113 lignes. Grégoire ne dit mot de l'introduction, ni de la section sur le jugement futur, ni de la conclusion d'Eunome 1o . Mais il saute peu de lignes dans la partie centrale l l . Au total, il cite 75 lignes de la PF, soit exactement deux tiers du texte complet. Notons que la portion omise est moins théologique. Du point de vue du contenu, que peut-on espérer ici des réponses toujours fort brèves de Grégoire à Eunome?

Mais Basile parait déjà à cette objection de pan-matérialisme en transformant son emprunt par l'idée de la création; pour lui il y a deux manières d'avoir l'être: de façon créée ou incréée. Le créé et l'Incréé ont deux ousies différentes. Telle est la mutation que Basile tenta d'imposer au vocabulaire stoïcien pour lui faire exprimer sa théologie 12 . 2. Grégoire et l'aristotélisme Ces indications rapides nous permettront d'opérer le contraste avec la conception grégorienne que nous étudierons plus à fond.

Dieu est Un, véritable, divin, dit Eunome. - L'ousie divine ne se divise pas, dit Eunome. - Le Dieu d'Eunome ne partage rien avec quiconque, ni divinité, ni gloire, ni autorité. - L'engendrement du Fils ne partage pas l'ousie 54-72 divine. 73-181 LE FILS. - Eunome tente de rabaisser le Fils, et donc l'Esprit. - La ressemblance entre le Père et le Fils. Eunome: «le Fils est le sceau de l'énergie du Père». - Le Verbe d'Eunome produit des miracles dans l'AT. - L'Esprit est incréé, comme le prouvent les Ecritures.

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