- - Bible et Psychanalyse (Introduction)
- CUVILLIER Élian - Bible et psychanalyse. Quelques éléments de réflexion
- VEYRON-MAILLET Marie-Laure - Polysémie d’un texte. Analyse narrative et psycho-anthropologique de Luc 7, 11-17
- CUVILLIER Élian - Nourriture et repas dans le premier Evangile. Approche narrative et psycho-anthropologique
- BARRET DE CHARENTENAY Pascale - Une apocalypse iconographique. La Madonna del Parto de Piero della Francesca
- GAUCH Dominique - La psychanalyse au risque de la foi
- REY-FLAUD Henry - La religion de la Lettre. Le judaïsme selon Freud
- CAUSSE Jean-Daniel - Métaphore paternelle : judaïsme et christianisme. Une lecture de Jacques Lacan
Psychoanalytic reading of the biblical texts is not just one exegetical device among others. Given the subjective dimension it harbours it tends to deal with « truth » rather than with « knowledge ». After having established under which conditions Bible texts can be approached with a « psychoanalytic listening », Elian Cuvillier points at some concrete applications of the association between exegesis and psychoanalysis. He comes to the conclusion that a psychoanalytical reading of the Bible demands that the « I » of the interpreter personally experiences the relevance of the epistemological frame he works with, that the text and its letter be fully respected, that a passage from singular to universal be opened since travelling through individual memory leads to the threshold of collective memory.
Using a narrative analysis going back to the original version without rejecting any possible meaning a priori, Marie-Laure Veyron-Maillet examines various dimensions of Luke 7:11-17 in the light of contemporary developments in social sciences and psychoanalysis‹with particular attention to Françoise Dolto’s interpretation of the story of the widow’s son at Nain.
In this essay, Elian Cuvillier proposes a psycho-anthropologic reading of some passages in St. Matthew on the subject of hunger, meals and food in general. He first analyses the stories that present Jesus and his disciples who are hungry (Matt. 4:1-11; 12:1-8; 21:18-22). The refusal of almightiness, confidence in an external benevolence and food as a metaphor are the three themes that emerge from this analysis. Then he examines the stories of Jesus’s meals (Matt. 9:9-19; 26:6-13; 21:18-22) with the same code and concludes that for Matthew, a meal can be the place for genuine communion if it is a way of experiencing otherness which can only occur in an encounter with Christ as the figure of the Other.
Commenting on the fresco by Piero della Francesca entitled La Madonna del Parto, Pascale Barrte de Charentenay describes it as an invitation to meditate upon the meaning of our birth and the foundation of our humanity. In its attempt to exceed the boundaries of mundane representation, this « iconographic apocalypse » unveils some unimaginable reality where life becomes flesh and starts speaking.
How should the links between psychoanalysis and the Bible or faith be conceived ? Both the Bible and psychoanalysis build a relationship of some sort with speech, i.e., with the language which is the specificity of human beings ; they do so clearly and straigntforwardly. These anthropological premises might enable psychoanalysts to renew their conceptual approach as well as their practice in clinical care. Domique Gauch examines two clinical cases showing the fruitfulness of such dialogue between psychoanalysis and the Bible.
For Henri Rey-Flaud, Freud’s Moses offers a new account of the genesis of Judaism conceived as an achievement of the various metamorphoses of writing which have borne their imprint on humanity’s history. He argues that the gift and shattering of the Tables of the Law, followed by the murder of the Prophet, gave rise to a pure Letter, one that could neither be written nor of course be read, and thus founding a belief eluding representation which granted the Jews an exceptional place in culture. Retracing the different stages of this process, Rey-Flaud notes that according to Freud the subversion of the Letter, accomplished when being given content thereby becoming the expression of the explicit will of God marks the end of spiritual Judaism.
How does Jacques Lacan’s « Name-of-the-Father » (Nom-du-Père) relate to the religious naming of God as Father ? To answer this question Jean-Daniel Causse examines how Lacan’s Judeo-Christian background informs his understanding of the « Father ». Reinterpreting the Freudian myth of the death of the « Father », he connects it with the impossible naming of God in Judaism and shows how Christianity gives way to a new naming of God as « Father » starting with the theology of the Incarnation, i.e., God as the « Son ». The Christian notion of God-the-Father explains some of the specific features in Lacan’s reception of Freud’s intellectual heritage.
Notules et Péricopes
- HARLE Paul - Ephphata (Mc 7, 31-37)
Paul Harlé examines in detail the story of a miracle reported only by Mark (7:31-37): the healing of a deaf-mute accomplished by Jesus in foreign land. He suggests that by uttering the Aramaic word ephphata in front of the man, Jesus « opens » him to communication and thus saves him from his confinement.