- TARDAN-MASQUELIER Ysé - Mémoire religieuse et expérience de la transmission dans le monde contemporain
- NOCQUET Dany - Genèse 37 et l’épreuve d’Israël. L’intention du cycle de Joseph
- TOURNU Christophe - Du droit au divorce aux droits des peuples : La logique politique miltonienne
- AUQUE Hubert - La re-con-naissance
In an anthropologic conception of religion, life is represented as a divine gift, which must be inscribed in an order of the world, and a process of growing humanisation of the individuals. Tradition gives identity and sense, through continuity, integration and specificity. Modernity introduces changes in this structure and new questions grow up about violence, sense and truth
Gn 37-50 links together very carefully the patriarcal narratives and the book of Exodus. This link was not the previous fonction of the story of Joseph. The Joseph narrative was originally written with an another purpose. As independant unit, the Joseph story is an apology from the post exilic period who includes a critical work against Juda (Gn 37). Gn 37-50 enhances the value of the Jacob tradition and justifies the life of the jewish community in Egypt. Joseph is the main figur who opens the future for his father Israël. He represents a figur of wisdom who saves Israël, the unity and the continuity of his family from the disloyalty of Juda against the law. The Joseph story can be read as a call and a hope of recognition of the egyptian community by the judean community.
This paper purports to show how far Milton’s political beliefs could be regarded as the logical outcome of his reflections in his divorce pamphlets. The study leads us back to sixteenth-century France when the analogy of marriage and regal power first originated. The marriage of a man and a woman was not only for Milton a convenient metaphor for the union between a king and his people, but he thought of the matrimonial link as a contractual relation involving specific duties from the wife just as the political bond involved specific duties from the king. The wife was made for her husband just as the king was made for his people. If he broke his trust, he was to be repudiated, just as the woman, if she was no longer a meet help, was to be repudiated. The political power belongs to the people, just as the power to divorce and remarry belongs to the man. Furthermore, when Milton describes his platform for « a free Commonwealth » in 1660, he warns his people against restoring kingship, i.e. what they had put away, just as Dt 24/1-4 forbade a husband to remarry his former wife.
By insisting on the first origins, H. Auque examines the meaning of the need for acknowledgement which motivates us. Parents, by presenting to God the child he has given to them, renounce their claim to it as their possession. They accept not standing as God for their child. In baptizing or presenting it, they give up the child of their imagination which they have made, to acknowledge the child as bearer of a word desired by a desire before their own. To acknowledge is to name. To be acknowledged locates us symbolically but cannot remove the naked vulnerability of our primordial quest which remains the fundamental emptiness around which we construct ourselves.
Notules et Péricopes
- BRIFFARD Colette - 2 Samuel 24. Un parcours royal : du pire au meilleur
- BIZOT Catherine, BURNET Régis - Pierre, apôtre entre Judas et le disciple bien-aimé
The aim of this article is to investigate, or better still to explore the text of Chapter 24 in Samuel II for clues as to what the writers exactly meant a text which, to say the least, is enigmatic. Practically, a reader using an approach which might be called both historical and literary, could produce some tentative answers to his initial interrogations and allow him to link them with the various possibilities of the text. One becomes conscious, once more, of the art and power of a narrative.
It has been often heard that Peter give way to the Beloved Disciple in the Gospel of John. If so, why would he be entrust with the grazing of the Lord¹s flock ? We intend to show that Peter is actually systematically matched not only by the Beloved Disciple but also with Judas. He appears thus as an average man between the idealistic picture of the Beloved Disciple and the devilish one of Judas.
Notes et chroniques
- RÖMER Thomas - Nouvelles recherches sur le Pentateuque. A propos de quelques ouvrages récents
- BOURQUIN Yvan - Bibliographie de contributions récentes en analyse narrative