- BRIFFARD Colette - À la poursuite de Šēm dans l’écrit sacerdotal
- GOSSE Bernard - Les chantres lévites, le Psautier et les Chroniques
- ZUMSTEIN Jean - La grammaire de la haine dans le quatrième Évangile
- WÜTHRICH Serge - L’Église comme « détour ». Contribution luthérienne à une théologie chrétienne du judaïsme
- CAMILLERI Sylvain - Le jeune Heidegger « à l’école du christianisme »
- VIDAL Gilles - Origines et fondations du religieux : une question théologique, historique et anthropologique
- REYMOND Bernard - Multitudinisme / Volkskirche. À propos de deux vocables caractéristiques de l’ecclésiologie protestante
This article follows a first investigation on the importance and the role of the term šēm in Genesis 10-12. It further analyzes the function of the same term in all of the Pentateuch’s sacerdotal texts. From one book to another, one can see more precisely the function of the concept name in sacerdotal material. It is a term that structures the succession of generations and defines the relationships of the “sons of Israel” to their God, and of their names to His name.
The Levite Heman is cited as the author of Psalm 88, in which the psalmist, in the face of death, questions the love and the very truth of God. Similarly, the Levite Ethan questions the disappearance of David’s dynasty in Psalm 89. But these two Levites are mentioned with Asaph in 1 Chronicles 15,17-19, in a liturgy presided by David during the transferring of the ark to Jerusalem. This liturgy uses particularly Psalm 105,1-15, that assumes the disappearance of the dynasty, in the continuity of Psalm 89. The mentions of Heman and Ethan in 1 Chronicles 15,17-19 help to justify the Davidic reinterpretation of this liturgy. And the beneficiary is Asaph whom David places as chief of the Levites in 1 Chronicles 16,7-37.
In the fourth Gospel, violence is present in three narratives contained one within the other, and which constitute the principal narrative itself : the narrative of the life of Jesus, on which is superimposed that of the post-Resurrection destiny of the disciples, these two narratives being themselves framed by a narrative of a mythological nature. But when one reads the Gospel attentively, one discovers that the narrative is inhabited by a repetition of violence that strikes one by one, Jesus, his disciples, and the “Jews”.
The recent recognition of Judaism by Christianity had as a consequence the renunciation of supersessionism (replacement theology). The new situation necessitates a rethinking of Christian theology concerning Judaism. The author sets out here the contribution of the Lutheran theologian Robert W. Jenson to the enterprise. Judaism’s “No” to Christ is interpreted by Jenson as signifying the coexistence of two communities, willed by God, the Church and the Synagogue, making it possible for the world to perceive the body of Christ resurrected in two distinct modes. In this perspective, the Church, following the example of rabbinic Judaism, must be understood as a detour within Israel, while the final coming of the Messiah is awaited.
This article aims at demonstrating how the early Heidegger, long before the publication of his magnum opus Being and Time in 1927, attempted to situate his philosophy within the “school of Christianity.” He drew, implicitly or explicitly, upon Kierkegaard ’s writings in order to “existentialize” his thought, that is to place it in the dialectic between the being the finite and the infinite, that, between the being that I am and God. The present investigation also challenges the standard historiography, principally French, by showing that Heidegger was rather a representative of Christian existentialism (unique in his kind) rather than the instigator of atheistic existentialism.
Using historical and anthropological examples as well as two of Kafka’s writings, the author offers a theological reflection on the origins and the foundations of religion, from a theological perspective. Religion is here understood as the religious quality of an object. He proposes a typology of the relationships between the religious, its origins and its foundations based on four models : proclamation, occultation, new foundation, and anticipation.
Multitudinism is a term characteristic of French Protestant vocabulary. It emerged in 1842 from the pen of Alexandre Vinet to describe the “multitude” churches. It is an equivalent of the German word Volkskirche, used by Schleiermacher in a course of 1822-1823. In both cases, the aim was to take the Church away from the control of the State, while maintaining its service to the whole population. But the word Volkskirche can be ambiguous, while Multitudinist is suitable for majority as well as for minority churches.
Position de thèse
- ROBERT Michèle - Réforme et contrôle des mœurs : la justice consistoriale dans le Pays de Neuchâtel (1547-1848)
Located between Bern and Geneva, the two major poles of the Reformed church, the region of Neuchâtel offers a particular image of discipline, a subject that has not yet been the object of any long-term study. Reformation in Neuchâtel was sparked by its long-time ally Bern, while Neuchâtel was under the domination of catholic princes. Guillaume Farel, a Bernese agent for French-speaking regions, who later became a pastor in Neuchâtel, leaned increasingly towards the ecclesiology promoted by Calvin, which was opposed to the Bernese school of thought influenced by Zwingli, in particular on the specific question of discipline. This evolution resulted in a hybrid organisation which lead to numerous frictions between the Classe des pasteurs and successive governments.