Dictionnaire philosophique, volume 02
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- Langue:
- anglais
- État:
- Œuvre complète
- Paternité:
- Écrite par l'auteur
- État du texte:
- Aucun bruit de numérisation détecté (mesure automatique sur tout le texte, non vérifiée à la main)
- Étendue:
- ~79 400 mots · 377 passages
Citer cette œuvre
- APAVoltaire. (n.d.). A Philosophical Dictionary, Volume 02 [Dictionnaire philosophique, volume 02]. Digital reproduction: SigPhi. https://sigphiai.com/fr/works/voltaire/a-philosophical-dictionary-volume-02
- MLAVoltaire. A Philosophical Dictionary, Volume 02 [Dictionnaire philosophique, volume 02]. Digital reproduction, SigPhi, https://sigphiai.com/fr/works/voltaire/a-philosophical-dictionary-volume-02.
- ChicagoVoltaire. A Philosophical Dictionary, Volume 02 [Dictionnaire philosophique, volume 02]. Digital reproduction, SigPhi. https://sigphiai.com/fr/works/voltaire/a-philosophical-dictionary-volume-02.
Référence de l'édition que reproduit SigPhi : SigPhi en est la reproduction numérique, pas l'éditeur. L'année de l'édition ne figure pas dans les métadonnées (d'où « n.d. ») et le traducteur n'apparaît que lorsqu'il est connu.
De quoi il s'agit
Tome 2 sur dix du Dictionnaire philosophique. Arius – Baptême. Il contient l'article sur l'athéisme, parmi les plus discutés du recueil.
Contexte et histoire
Le fond est la forme : un dictionnaire se consulte au lieu de se lire d'un bout à l'autre, ce qui le rendait impossible à réfuter en bloc et facile à faire circuler sous le manteau. Voltaire l'a publié anonymement en 1764 et on l'a brûlé à Genève et à Paris. Note sur l'édition : le catalogue contient DEUX éditions du Dictionnaire philosophique — celle-ci en dix volumes et un Voltaire's Philosophical Dictionary en un seul. Ce n'est pas un doublon : ce sont des choix et des traductions différents, et les articles ne se correspondent pas un à un. L'original est français.
Contexte éditorial, non une source citable : contrairement aux passages de l'œuvre, ces données ne peuvent pas être vérifiées dans le corpus.
After his death, the troubles caused by the single word "consubstantial" agitated the empire with renewed violence. Constantius, son and successor to Constantine, imitated all his father's cruelties, and, like him, held councils--which councils anathematized one another. Athanasius went over all Europe and Asia to support his party, but the Eusebians overwhelmed him. Banishment, imprisonment, tumult, murder, and assassination signalized the close of the reign of Constantius. Julian, the Church's mortal enemy, did his utmost to restore peace to the Church, but was unsuccessful. Jovian, and after him Valentinian, gave entire liberty of conscience, but the two parties accepted it only as the liberty to exercise their hatred and their fury. Theodosius declared for the Council of Nice, but the Empress Justina, who reigned in Italy, Illyria, and Africa, as guardian of the young Valentinian, proscribed the great Council of Nice; and soon after the Goths, Vandals, and Burgundians, who spread themselves over so many provinces, finding Arianism established in them, embraced it in order to govern the conquered nations by the religion of those nations. But the Nicæan faith having been received by the Gauls, their conqueror, Clovis, followed that communion for the very same reason that the other barbarians had professed the faith of Arius. In Italy, the great Theodoric kept peace between the two parties, and at last the Nicæan formula prevailed in the east and in the west. Arianism reappeared about the middle of the sixteenth century, favored by the religious disputes which then divided Europe; and it reappeared, armed with new strength and a still greater incredulity. Forty gentlemen of Vicenza formed an academy, in which such tenets only were established as appeared necessary to make men Christians. Jesus was acknowledged as the Word, as Saviour, and as Judge; but His divinity, His consubstantiality, and even the Trinity, were denied.…