Articles varia
- MICHAUD Jean-Paul - Effervescence autour de la source des paroles de Jésus (Q)
- FARELLY Nicolas - Lire le Psaume 69 (68) en Jean 2, 13-22
- RENAUD-GROSBRAS Pascale - Parago. Promenade exégétique dans le Nouveau Testament et le logion 42 de l’Evangile de Thomas
- LE BON Pierre - Approche narratologique de Genèse 3, 1-25. Le motif théâtral
- SIEGWALT Gérard - La promesse en partie inaccomplie des discours d’adieu de Jésus. Le Paraclet comme esprit de prophétie et la continuation de la révélation du Dieu vivant
Jean-Paul Michaud gives an account of the profusion of contemporary studies on Q, the hypothetical documentary source of Jesus’ words. The first part focuses on Q’s existence. Since this issue is intrinsically connected with the synoptic problem, the range of solutions proposed for the latter is reviewed and, finally, the contention is made that the so-called Two-Source Theory (Mark and Q) is the most plausible of those solutions. The second part considers the hypothetical document itself: its nature, reconstruction, compositional history, content and milieu of redaction. Although it is not always acknowledged, Q research is related to the search for the Jesus of History and is very often motivated by it.
Nicolas Farelly scrutinizes the two mentions of the Scripture in John 2:13-22, arguing that they both refer to Psalm 69 (LXX Ps. 68), remembered by the disciples after Jesus’ resurrection. These two instances reflect the evangelist’s retrospective reading of the Psalm. In this pericope, the death and resurrection of Jesus are emphasized as fulfilment and interpretative keys of the Scripture.
Logion 42 of the Gospel of Thomas may be translated as « Come into being, while passing away » or « Be passers-by ». Pascale Renaud-Grosbras dismisses the hypothesis of a Gnostic interpretation of this logion and suggests a theological interpretation centred around the figure of Christ. The hypothesis of the association of two heterogeneous « catch-words » allows her to find echoes of the Coptic šōpe within the canonical texts and of the Greek parágein in the New Testament, which condenses the three terms of encounter, glance and passing-by.
Pierre Le Bon presents an approach of Gen. 3:1-25 in line with the methods of narratology (Genette, Jakobson, Chomsky, and A. Wénin’s work on Genesis). He also focuses on the theatrical characteristics of the passage which introduces a mythical background developing an imaginary and poetic world.
In John’s Gospel, Christ’s promise to send the Paraclete is generally thought as being fulfilled at Pentecost. Gerard Siegwalt contends that the exact meaning of this fulfilment is rather the extension of God’s revelation and that the Paraclete understood as Prophetic Spirit is the principle of it, its source of inspiration. This raises the twofold question of how western theology relates Pneumatology to Christology and of how it faces the challenge of Islam’s interpretation of the Paraclete.