Abstracts numero 2017/3

Articles varia

  • - Lorsque Jérémie joue les faux prophètes : la tentation des Récabites (Jr 35) comme réflexion sur la vraie et la fausse prophétie
  • Chapter 35 of the book of Jeremiah tells a curious anecdote about the Recabites, a marginal and probably not Israelite tribe, that the prophet brings to the Temple to drink wine. This strange story is actually a lesson in disobedience to a command that comes not from a prophet but a false prophet. The author shows how Jeremiah, by the way in which he relates this episode, succeeds in bringing home the point of the lesson to both the intradiegetic and extradiegetic addressee.

  • - Médiations théologiques de quelque chose ou de quelqu’un comme « Dieu »
  • In an effort to lend an epistemological framework to his practical theology, Olivier Bauer takes sensorial perception as a starting point, as this enables man to apprehend theological mediation. In a constructivist prospect, he considers that all perception and mediation is the work of the human hand, mouth, eyes or skin, but because it seems to prevail upon its creator. The author suggests expanding practical theology on two axes, on artifacts and practices, and on sensorial perception.


Notules et Péricopes

  • - À rusé, rusé et demi. La contre-ruse de Putiphar en Genèse 39,19-21
  • In Genesis 39, Potiphar’s wife uses a sophisticated ruse to force her husband to condemn Joseph. Potiphar must demonstrate his good faith, since she has almost explicitly accused him of complicity in the case. Apparently, the trick works : Joseph is imprisoned and the woman is cleared. But paying attention to different elements of the story, it can be argued that the woman’s trick actually failed. When in anger, Potiphar sends Joseph to prison, he is also using ruse. Indeed, he tricks everyone into believing that the “culprit” has received the punishment he deserves, while it is actually a way to protect Joseph.

Position de thèse

  • - Le néocriticisme d’Henri Bois
  • Henri Bois thinks French neocriticism, a heretical interpretation of Kant, is in fact the foundation of a theological renewal of French protestantism. He redefines the Kantian time as a category of reason in the form of the spirit, and not spacialised in the form of sensitivity. He insists on the importance of the role played by the conscience and belief in the theory of knowledge. The God encountered in the religious experience is anthropomorphous, limit knowable. Bois puts great importance on « religious psychology », on God’s temporality and the historicity of his action, but also on the fundamental part belief plays in religious experience.

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