- GOSSE Bernard - Les réponses des Psaumes 3-19 et 108-110 aux titres des Psaumes 56-60
- VOUGA François - De quelle poétesse Marc est-il le nom ? Le premier Évangile est-il l’œuvre d’une femme ?
- GEMBICKI Dieter - Une collaboration interreligieuse discrète : Paul Rabaut et les émissaires moraves
- ENCREVÉ André - La découverte de l’Amérique par les protestants français en 1917-1918
- COCHAND Nicolas - La spiritualité : un objet théologique identifiable ?
- LIOGIER Raphaël - Le sens de la nature. Comment la nature est devenue surnaturelle ?
According to Bernard Gosse, David’s titles in Psalms 56-60, with the expression mktm ldwd (inverted in Ps 60) refer to David’s trials as described by Samuel. Thus in the line of the answer given by the title of Ps 18,1 concerning David’s salvation, even his ancestry’s, in Ps 18,51, Psalms 3-19 (with ldwd mktm in 16,1) and 108-110 (with repeat of Ps 57 and 60 in Ps 108) answer by reaffirming the trials of the Messiah according to Ps 57-60.
Might we be right in thinking that the writing of the Book of Mark and thus the creation of the literary genre of the Holy Gospel is the work of a woman?
François Vouga looks at the intimate way the narrator describes women. The Book of Mark contrasts several independent and self-sufficient women with the Twelve and other followers, disciples, completely lost because of Jesus’ absence. These women took the initiative of welcoming Jesus to Galilee and accompanying Him to Jerusalem. And then they took over during the Passion, the crucifixion, and the Paschal announcing. Wouldn’t this be a clue to an indirect signature?
As from 1745 the Moravian Church, a branch of the German pietism, enters a longstanding collaboration with Paul Rabaut, essentially in order to help meet the Reformed Church’s shortage of preachers during religious interdiction and the period called the “Desert”. Once he had duly examined their doctrine, he welcomed the Moravian envoys during all of his ministry. The outcome was a specific ecumenical collaboration, kept secret and no less unambiguous. Hence two attitudes, the Moravians unable to accept Rabaut’s millenarianism and the leader of the Reformed Church being obliged to strike a compromise between his consistory partly opposed to him and hampered by the infamous reputation of the Moravian Church.
In 1917, American participation in WW1 gave French protestants the opportunity to discover the United States. And what they discover often corresponds to what they wish for France, that is to say a protestant country practicing secularism in a logical and protestant way: complete liberty of religion, separation of Church from State, but without the State ignoring the Church, the State respecting all religions. Also great admiration for President Wilson, a man unafraid of showing his solid religious convictions.
Nicolas Cochand studies and tries to define spirituality here. He first looks at an atheist point of view, both positive and critical, and then a theological point of view constructed on a psychosocial and anthropological approach, from which he offers a definition of spirituality as an active process of distanciation and regain of control. Thus, the author questions the theological discourse on spirituality, observing how often injunction and personal implication of the authors is present. Taking a practical theological approach he examines this discourse paying attention to the effect it has, and prefers the example of biblical animation. The hermeneutics this triggers may lead to a reexamination of oneself in spirituality.
Nature has not always been the object of preoccupation and care, mainly because it was not fragile. Mankind was fragile. The turnabout has been caused by globalisation, which is the substantialization of man’s greater power of action, the realization that the environment is limited, finite, and can thus be finished, finished by the works of man. Nature and its manifestations will then become the expression of Virtue, of the Good to be protected from man’s defiling, even from man himself. But if such a mythology of nature is really virtuous, and necessary today, it can become counterproductive if closed to criticism. The staging of the natural – making nature into the supernatural – may be industrially costly and ecologically harmful. Making food more natural often requires more industry, hence more pollution. The author reminds us that all that is artificial is not necessarily bad, it enabled man to survive, and may enable man now to take effective care of the environment.
Notules et Péricopes
- REYMOND Bernard - Schleiermacher et Zwingli à propos de la cène : les bonnes surprises du traducteur
During translation it can be noted that Schleiermacher, in his Glaubenslehre, quotes Zwingli several times only on Communion. On this, as on other points, there is a disagreement between Lutherans and the Reform Church since the colloque of Marbourg in 1529. As Bernard Reymond shows, Schleiermacher dissuades from trying to find a precise meaning to the words « bread » and « wine » used by Jesus, and demonstrates, somewhat ironically, the contradictions in the terms implied by the doctrines of transsubstantiation and consubstantiation.
Position de thèse
- KEUMENI NGOUNOU Yves Léopold - Prophètes et rois en Israël : deux pouvoirs, un seul trône Étude sur les principaux personnages du cycle d’Achab (1 R 16,29-22,40)
A doctoral thesis on power in the triangular relationship God, Elijah and king Ahab, as related in (1 Kings 16,29 – 22,40), Ahab’s reign. The author starts with the hypothesis that the problematic comes from the fact that God bestows power on both king and prophet, and that this power is exercised under permanent tension, both parties exceeding their prerogatives. The study examines how the three use power, their interactions with other power-holders, the problematic relationship Elijah has with Yhwh (he takes personal initiatives to further his ambition), Ahab’s unfaithfulness, scorning the law (a sign of baalism), and finally Yhwh, who being the sole real holder of power uses His authority to calm Elijah’s ambition, sanction Ahab’s unfaithfulness, at the same time being generous and patient towards one and indulgent towards the other.