- VIALLE Catherine - Ange et compagnon de route : le personnage de Raphaël dans le livre de Tobie (texte court)
- NICOLET Valérie - Penser l’identité avec l’apôtre Paul et Michel Foucault
- ASKANI Hans-Christoph - « Une tentation à prix réduit ». À propos de la nouvelle traduction du Notre Père
- BERNAT Chrystel - Énigme, enquête, intrigue, régime d’énonciation et véridicité : du roman en histoire, le laboratoire scientifique de Gerd Theissen
- LECHOT Pierre-Olivier - Les peines de l’enfer sont-elles éternelles ? Note à propos d’une controverse au sein du protestantisme de langue française durant les Lumières
- TETAZ Jean-Marc - Nationalisme et christianisme : deux Évangiles ? L’interprétation de la Grande Guerre par Ernst Troeltsch (1914-1915)
Analysing the dynamic characterization of Raphael, also called Azarias, in the shorter form of the book of Tobit, Catherine VIALLE explores the various points of view that structure the narrative: that of the narrator, that of the characters and finally that of Raphael himself, which allows for the knot and resolution of the plot. She shows that the discrepancy between the point of view of the reader (as constructed by the text) and the point of view of the characters gives its very theological meaning to the intervention of the angel within the narrative.
This article reflects on the question of identity in dialogue with Paul and Michel Foucault. It proposes a narrative reading of Romans in order to reconstruct an understanding of identity inspired by Ricœur. In particular, it uses the notions of ipse-identity and idem-identity. On the basis of this analysis, the article engages Michel Foucault’s thought to establish whether Paul’s understanding of the self can still be relevant in today’s debates on the notion of subject.
The new Traduction officielle liturgique of the Bible – the official French translation undertaken under the responsibility of the Catholic Church – contains many innovations, including a new wording for the sixth petition of the Lord’s Prayer. Instead of «Ne nous soumets pas à la tentation» («Do not submit us to temptation»), it now reads «Ne nous laisse pas entrer en tentation» («Let us not enter into temptation»). This translation is based on the hypothetical reconstruction of a prayer in Hebrew. Hans-Christoph Askani shows that the new version of this petition, which is to replace the old one in the liturgy of our Churches, is philologically debatable, theologically shallow and ecumenically problematic. It is the very understanding of temptation that undergoes a transformation, thus making it moralising and commonplace.
What might be the appeal of Gerd Theissen’s famous book for the historian? This best-seller among theological works was published in French 25 years ago. Chrystel Bernat examines the richness of a dialogue with the exegete. This contribution also explores the didactical fruitfulness of Theissen’s approach and the strong epistemological viewpoint of his historical novel, in which the reader follows Christ by walking in the researcher’s steps. This is a text in which the historian may discern a palimpsest of this own scientific quest, which may help us to think anew the relationship between science and writing, between restitution modes for research and literary forms of the transmission of knowledge. It is an invitation to question a model of research put into narrative form, of a science that unfolds in the twists and turns of a story.
The controversy within French Protestantism between 1730 and 1770 about the eternity of damnation in hell has long been considered by historians to be of little importance. Pierre-Olivier Léchot shows that it does reveal a number of tensions within this Protestantism and that it allows the historian to highlight some decisive elements marking the transition between what Ernst Troeltsch calls « paleo-Protestantism » and « neo-Protestantism ».
In his writings of the war, Ernst Troeltsch (1865-1923) offers as a historical, a philosophical and a theological interpretation of the situation created by the outbreak of hostilities. It falls at the crossroads of his reflections on the history of Christian ethics and on Germany’s future political configuration in the light of the « famous » concert of European nations. The way Troeltsch takes to distinguish the religious dimension of the war of the Gospel of Christ shows how the vision inherited from Barth and German theology of the war, more or less uniform, is too simplistic and doesn’t allow us to notice theological and ethical debates that have been forged during the first world conflict.