scholarly journals De la violence divine à l’obéissance esclave, le Père et le Fils renoncent au pouvoir en Ph 2

2011 ◽  
Vol 67 (1) ◽  
pp. 87-110 ◽  
Author(s):  
Robert Hurley
Keyword(s):  

L’acte de kénose décrit dans le Carmen Christi (Ph 2,6-11) a été maintes fois et correctement présenté comme une attitude ou une disposition spirituelle assumée par Jésus Christ quand il a accepté de mourir plutôt que d’avoir recours à la violence. De ces exégètes qui ont récemment attiré l’attention sur le caractère politique du langage de l’hymne, au moins deux (Oakes en 2005 et Heen, en 2004) détectent dans sa formulation une critique implicite du pouvoir violent qui fondait et soutenait l’Empire romain. L’auteur du présent article s’inscrit sur cette même trajectoire : il propose une interprétation de Ph 2,6-11 comme l’expression de la théopolitique qui informait la vie commune des ekklēsiai qui déclaraient que Jésus était seigneur. Dans ce passage, l’Église naissante projette une utopie féconde qui prévoit pour le faible un monde formé à l’image de celui qui renonçait aux honneurs divins si convoités de l’élite romaine. Tout en reconnaissant les implications politiques (sociales et matérielles) du message symbolique véhiculé en Ph 2, l’auteur soutient que l’Église qui chantait cet hymne devait voir son destin non seulement dans un monde (terrestre) plus juste, mais ultimement dans un royaume céleste où le Christ régnerait comme un seigneur au service de tous.

2019 ◽  
Vol 63 (249) ◽  
pp. 23
Author(s):  
Maria Clara Lucchetti Bingemer

Entre as inúmeras aberturas para o “novo” do Evangelho de Jesus Cristo no mundo de hoje que o Concílio Vaticano II trouxe está, sem dúvida, a abertura de um espaço mais visível para a mulher. O presente artigo procura demonstrar como os textos do Concílio já mencionam explicitamente esta novidade. A seguir, mostra a trajetória que a mulher fez nos tempos pós-conciliares. Alguns documentos do Papa Paulo VI e do Papa João Paulo II reconhecem e valorizam esse caminho. Concluindo, apresenta a situação da mulher no hoje da Igreja e da sociedade.Abstract: There is no doubt that the acceptance of a more visible place for women is one of the main ‘novelties’ of the Gospel of Jesus Christ brought to light by the Council Vatican II. The present article attempts to show how the Council’s texts already mentioned this novelty explicitly. Subsequently the paper gives an overview of women’s trajectory in the postCouncil period. Some documents written by Pope Paul VI and Pope John Paul II obviously recognize and encourage this new stance. To conclude, the paper looks at the situation of women today, in the Church and in society as a whole.


2019 ◽  
Vol 68 (269) ◽  
pp. 21
Author(s):  
Antônio Alves de Melo

A questão pobres/pobreza/Mistério Santo presente nas religiões, adquire no cristianismo conotação peculiar em virtude de sua relação com Jesus Cristo, sendo possível fundamentá-la na cristologia, na eclesiologia e na doutrina sobre a Trindade. A aspiração por uma “Igreja dos pobres” vem à tona durante o Vaticano II, ecoa nos documentos conciliares, atinge sua explicitação madura nas conferências gerais do Celam com a opção preferencial pelos pobres afirmada em Medellín (1968), confirmada em Puebla (1979), Santo Domingo (1992) e Aparecida (2007). Nesta última, ela adquire conotação peculiar devido ao contexto mundial e continental. O desafio que agora se põe é o de como vivenciá-la em situação tão adversa. O artigo oferece algumas indicações.Abstract: The issue of the poor/poverty/Holy Mystery present in all religions acquires a peculiar connotation in Christianity in view of its relation with Jesus Christ: it is possible to find its basis in Christology, Ecclesiology and in the doctrine about the Trinity. The hope for a “church of the poor” comes to light during the Vatican II, echoes in the Council documents, reaches its mature explanation in the general assemblies of the Celam with the preferential option for the poor stated in Medellin (1968), confirmed in Puebla (1979), in Santo Domingo (1992) and in Aparecida (2007). In the latter, it acquires a peculiar connotation because of the international and continental context. The challenge we now face is how to put it into practice in such an adverse situation. In reply to this question, the present article puts forward some suggestions.


2007 ◽  
Vol 1 (1) ◽  
pp. 6-40
Author(s):  
Diane Stinton

Widespread evidence indicates that Jesus Christ holds a most prominent place in popular cultures across Africa south of the Sahara. In the present article, empirical data generated through qualitative research in Kenya, Ghana, and Uganda serve to illustrate similar phenomena attested across the continent. Initial description and subsequent theological analysis highlight two central aspects of these Christologies: Jesus as Immanuel—God with us—in Africa, and Jesus as the "image of the invisible God" (Col. 1:15). Following a summary overview of Christological images in Africa, conclusions point out their significance to contemporary Christianity, particularly regarding the intrinsic relation between popular and academic theologies.


2016 ◽  
Vol 1 (1) ◽  
Author(s):  
Muhammad Modassir Ali

Like all great religions of the world, Christianity is a religion steeped in revelation. It tries to convince its followers that it was through the process of revelation that God made Himself known both in the Old and New Testaments, climaxing in the saving action of Jesus Christ. Although this is the starting point of Christian revelation, it would surprise many to know that it was only in the last five centuries that Christians started debating the issue and nature of revelation. In the present article, we shall critically examine how Catholic Christians started perceiving the notion of revelation from the Second Vatican Council (1962-1965) as enshrined in the Constitution Dei Verbum of the Council and the issues that keep Catholics engaged with regard to it with particular focus upon the relation between Scripture and Tradition and the ensuing tensions.Key Words: Revelation, Scripture, Dei Verbum, Tradition, Scripture, Holy Spirit.


Author(s):  
Josep Antoni Aguilar

El corpus sermonari de sant Vicent Ferrer es ric en simils i al・legories de tall bellic. El present article analitza l’us d’aquest tipus d’imatgeria per part del dominic valencia, principalmente mitjancant la lectura comparada dels seus sermons amb els d’altres predicadors medievals i diversos tractats de predicacio de l’epoca. En concret, hom centra l’atencio en tres aspectes de la presencia d’aquesta mena d’imatges dins la predicacio vicentina: a) la presentacio de Jesucrist com un cavaller (Christus miles) que lluita contra el diable per tal de redimir la humanitat; b) el desenvolupament de similitudines complexes en que el conjunt de la cristiandat es presentat com una host en formacio de batalla contra els vicis i les temptacions; i  c) el recurs frequent a l’al・legoria del castell espiritual, un simbol el significat del qual fluctúa en funcio de cada sermo.Saint Vincent Ferrer’s corpus of sermons presents a rich variety of military similes and allegories. The present paper analyzes the use of these images in Ferrerian preaching, and does it mainly by means of a comparative approach which takes into account also the work of other medieval preachers and several Artes praedicandi treatises. Particular consideration has been given to three diferent aspects of the use of this sort of imagery in Ferrer’s sermons: a) the portrayal of Jesus Christ as a knight (Christus miles) who jousts against the devil for human salvation; b) the elaboration of complex similitudines in which the whole of Christendom is represented as a host assembled in battle array against temptations and vices; c) the regular use of the spiritual allegory of the castle under siege, a symbol whose meaning fluctuates from sermon to sermon.


Author(s):  
Simon Francis Gaine

This article continues a conversation with Hans Boersma on the role of Jesus Christ in the beatific vision enjoyed by the saints. In his book Seeing God, Boersma maintained that there is a Christological deficit in Thomas Aquinas’s account of the beatific vision. In response I suggested that Aquinas held that Christ’s beatific vision is forever the cause of that of the saints. In his reply to me, Boersma more or less accepted my conclusion, but claimed there was still a Christological deficit because Aquinas mentions the thesis only rarely. He then drew attention to a second, more important factor in the alleged deficit, namely, Aquinas’s identification of the divine essence rather than Christ as the vision’s object. The present article responds to both elements of the alleged deficit, arguing against Boersma on the basis of the Summa Theologiae’s structure that there is no such deficit in Aquinas. While Boersma, after finding against Aquinas, moves in conclusion “towards a theophanic view of the beatific vision,” in my own conclusion I sketch out an alternative, Thomist account of the relationship between the beatific vision and heavenly theophany.


2007 ◽  
Vol 60 (3) ◽  
pp. 209
Author(s):  
Piotr Lorek

The New Testament letters attributed to Paul depict Jesus Christ as the Son (υἱός) seventeen times. Using the phenomenon of intertextuality and typology, the present article aims to identify the Old Testament’s inspiration for Pauline use of the title “Son” for Jesus. It appears that some main archetypes of Jesus’ sonship can be recognized (Adam, Isaac, the paschal lamb replacing the firstborn son, Israel corporately as son, David, Solomon, Daniel’s Son of Man, and indirectly Isaiah’s Servant of the Lord). These pictures of sonship are intertwined by Paul and used for all main stages of Jesus’ life and activity (birth, death, resurrection, ascension and ruling, sending the Spirit and the second coming).


2003 ◽  
Vol 34 (4) ◽  
pp. 219-226 ◽  
Author(s):  
Bart Duriez ◽  
Claudia Appel ◽  
Dirk Hutsebaut

Abstract: Recently, Duriez, Fontaine and Hutsebaut (2000) and Fontaine, Duriez, Luyten and Hutsebaut (2003) constructed the Post-Critical Belief Scale in order to measure the two religiosity dimensions along which Wulff (1991 , 1997 ) summarized the various possible approaches to religion: Exclusion vs. Inclusion of Transcendence and Literal vs. Symbolic. In the present article, the German version of this scale is presented. Results obtained in a heterogeneous German sample (N = 216) suggest that the internal structure of the German version fits the internal structure of the original Dutch version. Moreover, the observed relation between the Literal vs. Symbolic dimension and racism, which was in line with previous studies ( Duriez, in press ), supports the external validity of the German version.


Author(s):  
Odile Husain

Le présent article tente d’effectuer un rapprochement entre un article européen de Rossel et Merceron et un livre américain de Reid Meloy, tous deux consacrés à l’analyse des organisations psychopathiques. Si tous les auteurs s’entendent sur l’économie narcissique du psychopathe, le choix de la population d’étude diffère quelque peu, en raison de l’approche structurale des premiers et de l’approche symptomatique du second. Tandis que l’étude suisse ne retient que des psychopathes du registre des états-limites, l’étude américaine inclut également des psychopathes de niveau psychotique. Par contre, la mésentente règne au niveau des outils d’analyse du discours psychopathique: analyse statistique et échelles validées chez Meloy; approche qualitative chez Rossel et Merceron. Aux premiers, l’on reprochera un certain réductionisme et appauvrissement du discours, prix à payer pour le respect de la standardisation et de la cotation. Aux seconds, l’on reprochera l’absence de toute quantification qui pose problème lorsque l’on aborde la question de la validité des données. Néanmoins, Européens et Américains s’entendent sur la notion d’un fonctionnement psychopathique. La relation d’objet est marquée par la pulsion agressive et ses dérivatifs, par la recherche de pouvoir et de contrôle. La lutte contre la dépendance est déduite chez Meloy de l’absence de réponse de texture et chez Rossel et Merceron de l’absence de contenus de dépendance. La qualité narcissique des représentations d’objet est mise en évidence, chez Meloy, par le biais de l’investissement du paraître, chez Rossel et Merceron par l’importance du processus d’externalisation. La dévalorisation des objets est aussi décrite. Ni les uns ni les autres ne font réellement référence à l’angoisse car cette angoisse qualifiable d’anaclitique s’exprime justement sous des manifestations tout à fait opposées. Le vide intérieur est déduit, chez Meloy, à partir de l’ennui que vit le psychopathe et, chez Rossel et Merceron, à partir de la survalorisation de la référence au réel. Une grande convergence existe entre les deux écrits au sujet des mécanismes de défense. Tous les auteurs s’accordent sur la prépondérance du clivage et du déni, un déni par le mot et l’acte chez Meloy, un déni hypomaniaque chez Rossel et Merceron. De part et d’autre de l’Atlantique, on s’accorde également pour attribuer une place importante à l’identification projective et à l’identification à l’agresseur. Par ailleurs, Rossel et Merceron démontrent comment à travers les caractéristiques de l’énonciation et les nuances de la verbalisation du psychopathe, il est possible d’inférer son non-investissement de la mentalisation et du savoir au profit d’un surinvestissement de l’agir. La complémentarité, voire la similarité, des commentaires dans les deux ouvrages devrait réconforter certains cliniciens, désarmés devant le fossé qui semble parfois régner entre la littérature des deux continents et confirmer, qu’indépendamment du type de méthodologie et de validation choisi, l’observation clinique du psychologue expérimenté demeure la pierre angulaire de toute recherche en psychopathologie.


2011 ◽  
pp. 4-15
Author(s):  
A. Belyanin ◽  
I. Egorov

The paper is devoted to Maurice Allais, the Nobel prize winner and one of the most original and deep-thinking economist whose centenary is celebrated this year. The authors describe his contributions to economics, and his place in contemporary science - economics and physics, as well as his personality and philosophy. Scientific works by Allais, albeit translated into Russian, still remain little known. The present article aims to fill this gap and to pay tribute to this outstanding intellectual and academic, who deceased last year, aged 99.


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