- ROUTHIER Gilles - L’ombre de Karl Barth à Vatican II
- RICHARD Jean - La théologie trinitaire dans la Dogmatique de Gérard Siegwalt
- HENNETON Lauric - Circulation, conversation, créolisation. L’intégration atlantique des phénomènes religieux (1630-1760)
- RUOLT Anne - Les écoles du dimanche en France (1852-1902). Histoire d’un dispositif éducatif « pananthropique »
- ROHMER Céline - L’effet-valeur dans un discours en paraboles. Une lecture de Matthieu 13
Though bad health kept him from participating in the second council of Vatican as an observer, Karl Barth followed its discussions with such keen interest that he was invited to Rome, after its closure, to appraise, post festum, the evolutions at work in the Catholic Church. Gilles Routhier argues that, unlike the World Council of Churches, Barth saw the Council as highly significant not only because it facilitated the opening of a dialogue between Protestant and Roman catholic Christians, but because it produced in the Catholic Church itself a reform centred upon a new concern with the Word of God. In this way, the Council was to become a challenge to the Reformed Churches as well.
In his essay, Jean Richard discusses three salient and innovative features of Gérard Siegwalt’s Trinitarian theology: the idea of the three ways of being of God (transcendent, immanent, present); the start with the Holy Spirit in the actuality of the divine presence; the emphasis on the universality of the creative-redemptive work of God, rather than the particularity of Salvation History. The essay also highlights some unsettled questions: is there a relationship of priority between « immanent » and « economic » trinity, between a Christology from below (Christology of the alliance) and a Christology from above (Christology of the incarnation). Finally, do we need to make a choice, in Trinitarian theology, between the (liberal) approach from below and the (orthodox) approach from above, or should we aim at synthesising (or overcoming) the two, as Siegwalt does ?
The religious history of American colonies should not be restricted to a national, or even transatlantic perspective. The diversity of the national – and confessional – origins of the people who migrated from Europe and the circulation of ideas and beliefs, people and goods at the scale of the whole Atlantic, reveal the obsolescence of the paradigm of cultural transfer and encourage the decentred approach that has become the hallmark of an abundant recent historiography. Lauric Henneton reappraises the religious history of New England in the enlarged contexts of the Atlantic area and of the commercial revolution that starts in the middle of the XVIIth century.
After 1852, the Société des Écoles du Dimanche (Sunday Schools Society) worked at promoting Protestant religious education in France, while in earlier times the Sunday Schools were also teaching how to read and write, as did their English counterparts. The literature produced by the Society in the second half of the nineteenth century shows some indecision about the status of the Sunday Schools: do they pertain to education in a regular sense or should they be considered as religious activities. Anne Ruolt analyses the issues at stake in this alternative and its underlying pedagogical models and concepts.
On the basis of Vincent Jouve’s so-called value-effect method of analysis, Céline Rohmer argues that the discourse in parables reported in Matthiew 13 refers to values that pre-exist to the text and naturally orient the way in which it is read. Carried by the characters, these values appear in particular in the narrative construction of their look, language, work and ethics.