One of the major contributions of Henri de Lubac to contemporary theology is his reflection on the senses of Holy Scripture. Started in Catholicisme , his reflection on this subject reached its full development in Exégèse médiévale. Les quatre sens de l'Ecriture , and was taken up again by way of a synthesis in L'Ecriture dans la Tradition . His book on Origen expresses well the central idea: God reveals himself in history, but these historical events are to be understood (...) spiritually. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:NOTE ON THE IDEA OF RELJ!GIOUS TRUTH IN THE CHRISTIAN TRADITION HE FOLOWING PAGES claim to be no more than provisional attempt to define a problem of considerble complexity within the Christian tradition. In this introductory note I shall meTely outline how the notion of the truth conveyed by faith soon,after it was established in the New Testament, developed a synthesis with Greek philosophy, at first Platonic, later Aristotelian. (...) In the nominalist crisis this synthesis broke down and two modes of " religious truth " emerged: one within faith with relatively little support from reason, and one of faith within a philosophy henceforth detaiched from theology. Since the nineteenth century we notice that philosophy and theology are moving towards a rapprochement while maintaining their relative aiutonomy. Philosophy appears more inclined to accept religious truth on its own terms without reducing it to an unsuccessful formulation of truth as defined in modern philosophy from Descartes to Kant. Theology, from its side, has increasingly stressed the unique experience implied in faith itself, thus allowing philosophy to include it in its own, general reflection on experience. In a more comprehensive study, to appear in a collective work edited by Daniel Guerriere, I intend to review actual and possible overtures in recent philosophical theories of truth which would rendeT such a rappmchement fruitful. First a word about the biblical context in which the New Testament idea emerged. The earliest articulation of truth in the Bible basically consists in a relation of faithfulness (emet) or :firmness-1a moral quality. Not surprisingly, truth also appears as a correspondence between word and fact-a relation that even to the uncritical mind appears problematic from the start. Thus in Prov1 erbs rn, 17 we read: " He who utters the truth affirms that which will stand; but a lying witness that 499 500 LOUIS DUPRE which will bring dis1a.ppointment." 1 But the more fundamental truth consists in God's steadfastness toward his people and in their participation in it by fidelity to a divinely revealed law.2 In some of the Psalms (such as Ps. 119) the correlation between the law and truth appears particulady clear: the law reveals to us God's fidelity (His truth) and its observance enables us to share in that 3 With the idea that truth requires entrusting one-self to a higher authority, a cognitive quality joins the moml one. We remain in the truth to the extent that we heed the revelation of God's truthfulness as expressed in His commands, and that our deeds, values and attitudes correspond to that divine disclosure. The idea of correspondence, then, which came to dominate the later cognitive discussion started out as a morral-practical one. The same could be said about the idea of coherence. Trust in God's providence and obedience in the Covenant unite all aspects of communal and individual exfatence. The sapiential literature in particular stresses the harmony of a life guided the law. The emphasis upon trust, obedience, and receptivity in the attainment of truth distinguishes the biblical conception from that modem one according to which truth originates in the knowing subject.4 Yet more and more tihe idea of truth as disclosure, that 1 Of course, some of the olcler wisdom literature appears to have consisted of a series of maxims considered useful for promoting a career in Court administration -a relatively" secular" affair. 2 Martin Buber identified the original meaning of faith as steadfastnesseven more than trust in a person. He sees this symbolically represented in the story of Moses' prayer during the battle with Abimelek. As long as his hands remained steady Israel retained the upper hand, but the hands of faith always grow weak and need support. a Ignace de la Potterie relates truth and law in a causal way. "La verite est un concept plus large, plus enveloppant; elle clesigne la r·ev·elation meme de la volonte divine et du mystere de Dieu; par contre la loi, les commanclements, les paroles de Dien, sont autant cl'expressions concretes de la volonte divine." La verite dans Saint Jean (Rome: Biblical Institute Press, 1977), p. 152. 4 Even when revived in the Reformation the older... (shrink)

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Ignace Ndongala Maduku | : Cet article entend vérifier la plausibilité sociale et politique de la parole épiscopale. Il a pour objet un Message de l’épiscopat congolais qu’il approche à partir de l’analyse du discours tel que systématisé par Ruth Amossy et Patrick Charaudeau. Il examine la visée persuasive, les modes d’argumentation et de légitimation de la parole épiscopale. Il rend compte de la manière dont les évêques congolais construisent leur identité et celle de leur auditoire ainsi que de (...) la façon dont ils incitent ce dernier à l’action. | : This article intends to investigate the social and political plausibility of the Episcopal speech. It provides a message that the Congolese bishops approach from discourse analysis as systematized by Ruth Amossy and Patrick Charaudeau. It examines the persuasive aim, modes of argumentation and legitimation of the Episcopal speech. It reports how the Congolese bishops construct their identity and that of their audience and how they encourage it to action. (shrink)

Dans son chapitre, Ignace Haaz analyse la pratique littéraire depuis son poste d’observation d’éditeur. Traditionnellement, la publication scientifique est le fruit d’un processus rigoureux de recherche, de vérification et de validation par les pairs. Cependant, avec la capacité de l’IA à générer de manière autonome des textes cohérents et détaillés, il devient plus difficile de distinguer les travaux véritablement innovants de ceux qui ne sont que des répliques ou des compilations automatisées de travaux existants. Comment garantir que l’utilisation de (...) l’IA ne conduira pas à une érosion de la rigueur linguistique ? Pour l’auteur de ce chapitre, une automatisation de la production scientifique poserait des questions cruciales sur l’authenticité et l’originalité du contenu d’un manuscrit. (shrink)

Promise keeping and the virtue of integrity are understandable only if the sense of justice and of injustice doesn't come from nature but results from education and of some of the most inventive human conventions. We comment this argument that we find in the Treatise of Nature, book III and present how it impacts the notion of retribution and punishment in general.

Promise keeping and the virtue of integrity are understandable only if the sense of justice and of injustice doesn't come from nature but results from education and of some of the most inventive human conventions. We comment this argument that we find in the Treatise of Nature, book III and present how it impacts the notion of retribution and punishment in general.

When in October 2016 I started working on my book Jorge Mario Bergoglio. An intellectual biography I did not have the slightest idea of ​​the importance played by the figure and work of Gaston Fessard in the formation of Bergoglio’s thought. There was nothing to suggest that Gaston Fessard could be a relevant author for the intellectual formation of the future Pope. I was struck by the polar and dialectical model of thought that animated him, the possibility of harmonizing opposites, (...) of inviting concepts to a common table that apparently could not be approached, because it places them in a higher plane in which they find their synthesis. This paradigm, of the Church and of the Society of Jesus as complexio oppositorum, finds its verification, according to Bergoglio, in the way in which the Jesuits have achieved the inculturation of the faith in the indigenous peoples of Latin America. Bergoglio rereads Ignatius in the light of a dialectical model. As he will say in one of the interviews he gave me on the occasion of the writing of my book: “In Ignatian spirituality there is always this bipolar tension”. It is certainly an original, uncommon reading of Ignatius’s thought. It is the ideal factor that allows us to explain why Bergoglio, when in 1986 he went to Frankfurt to write his doctoral thesis, chose the Guardinian essay dedicated to the polar opposition. When I concluded my volume on the intellectual biography of the future Pontiff in February 2017, one element, however, remained obscure. Where, from which author had Bergoglio drawn his polar model? Where did your antinomic reading of Ignatian spirituality come from? Not by Guardini discovered philosophically in 1986. Francis indicated the starting point of his intellectual formation. The reading of Fessard’s La dialectique des Exercices spirituels de saint Ignace de Loyola, published in 1956, is the work that “ had a great influence “ on him. It is the work that clarifies Bergoglio’s antinomian thought, his subsequent ideal encounter with Guardini’s philosophy. (shrink)

L'éthique classique hérite avec Diogène de Sinope de l'idée maîtresse de simplicité, dont l'individu peut faire l'expérience dans l'existence, et dont la jarre est le symbole. L'école cynique, dont Diogène est le représentant, enseigne une pratique de l'absence de souffrance (apathia), caractérisitique d'une simplicité déterminée par la contrainte ou acquise par l'exercice volontaire de l'abandon de certains traits propres à notre identité locale, de ce qui nous entraîne à nous abuser nous-mêmes, et donc à nous décevoir sur le long terme; (...) c'est une réflexion et un engagement personnel vers une utopie, où nous nous attacherions à l'essentiel dans la vie. Ce qui est simple pour moi, devrait l'être aussi pour autrui, ce qui ne veut pas dire qu'il ne faille pas faire un effort pour réaliser une vie bonne, puisque l'homme est traversé par des désirs et des besoins, ceci depuis l'enfance. Nietzsche parle de Diogène comme d'un premier cosmopolite et bon Européen, puisque le cynique a saisi certaines composantes éthiques classiques de base, qui traverseront l'histoire des éthiques ultérieures non seulement de la Grèce et de la Macédoine, mais préfigurant une ligne directrice de l'éthique chrétienne, ayant des accents d'une sagesse hindoue et bouddhiste ancienne de l'Orient. (shrink)

Le modèle de la justice comme équité est élaboré sur des éléments centraux (en particulier: le consentement éclairé des citoyens). Les fonctions de ce modèle chez Rawls sont: un accord rationnel autour de libertés individuelles, un principe raisonnable de maximisation de la stabilité sociale et la fondation de principes, acceptables du point de vue des personnes défavorisées. Notre objectif consiste à mettre à l'épreuve une semblable conception de la justice politique libérale, avec sa composante la moins libérale : la balance (...) à partir de laquelle il est bon de punir. Constatant que la criminalisation est l'intrusion la plus importante de l'Etat dans la sphère autonome de l'individu, l'éthique ausculte les principes normatifs du droit pénal. Justifier une peine amène à des finalités de rétribution et de prévention, qui sont véhiculées par la signification de " punir ". Notre méthode se veut une pesée éthique de la signification des idées et des mots ; notre objectif général est une discussion de ce qu'est une évaluation normative par des principes et des règles. Notre approche de Rawls consiste à repositionner le cadre de ce qui peut être légitimement interdit, face à la liberté discrétionnaire de l'individu. (shrink)