Revue Th�ologique de Louvain

Modernit� critique et discours eccl�sial

poj@peeters-leuven.be — Thu, 18 Apr 2013 13:35:19 GMT

Le concept de �modernit� critique� permet d��clairer les probl�mes que rencontrent les discours eccl�siaux avec la soci�t� occidentale contemporaine. La modernit� est envisag�e du triple point de vue du rapport au vrai, au bien et � la l�gitimation du politique. D�s le XVIIIe si�cle, l�homme moderne, par la raison, devient capable d�un rapport au vrai par la science et la philosophie, au bien par les imp�ratifs kantiens, � un mode de gouvernance qui trouve sa l�gitimit� � l�int�rieur du social dans l��volution vers un fonctionnement d�mocratique. L�histoire r�cente pose question � ces pr�suppositions modernes. La th�se d�fendue est que le concept de �modernit� critique� ouvre � une sortie de crise de la modernit� qui prenne en compte les le�ons de l�histoire. Ce concept confirme une confiance en la raison en int�grant la probl�matique de la finitude de la raison: connaissance critique, conviction critique, �thique critique et politique critique. Les discours eccl�siaux sont lus en fonction de chacun de ces lieux d�autonomisation. Il est montr� que, sur chacun de ces th�mes, le malentendu est profond, mais sans doute pas irr�m�diable du point de vue th�ologique.

The concept of 'critical modernity' allows us to shed light on the problems encountered by ecclesial discourse with modern western society. Modernity is considered from the triple point of view of: relationship with the true, the good and legitimization of the political. Already in the 18th century, modern man, through reason, became capable of having a relationship with the true because of science and philosophy, to the good because of Kantian imperatives, to a mode of governance which finds its legitimacy within the social framework in an evolution towards a democratic way of functioning. Recent history poses a problem for these modern presuppositions. The argument defended here is that the concept of 'critical modernity' opens up a way out of the crisis of modernity which takes into account the lessons of history. This concept confirms our confidence in reason by integrating the question of its finite nature: critical knowledge, critical conviction, critical ethics and critical politics. Ecclesial discourse is read in terms of each of these areas of autonomy. It is shown that misunderstanding runs deep on each of these themes, but is probably not irremediable from the point of view of theology.

La d�sirabilit� de la foi chr�tienne comme condition de l'�vang�lisation et de l'initiation � l'exp�rience chr�tienne

poj@peeters-leuven.be — Thu, 18 Apr 2013 13:37:31 GMT

Notre univers culturel, profond�ment marqu� par l�h�ritage chr�tien, s�en est pourtant distanci�. Dans ce contexte radicalement neuf, comment la foi chr�tienne, revisit�e, pourra-t-elle se donner � �prouver, de mani�re nouvelle, comme d�sirable? A quelles conditions? La question interpelle d�abord les communaut�s chr�tiennes. Le d�fi pour elles est de �voir Dieu en toutes choses� et de constituer un corps de charit� �ordonn� prioritairement au service de l�humanit�. Telle est la base et la condition premi�re de toute �vang�lisation et initiation � l�exp�rience chr�tienne. Cette initiation ancr�e dans l�exp�rience d�un corps de charit� peut �tre analys�e en trois phases: d�une reconnaissance de la foi comme d�sirable � une foi d�sir�e et enfin � une foi confess�e et �prouv�e.

Our cultural universe, although deeply marked by Christian heritage, has nonetheless taken its distances from it. In this radically new context how can a revisited Christian faith make itself felt as desirable in a new way? On what conditions? The question is of concern to Christian communities in the first place. For them, the challenge is to 'see God in all things' and to constitute a body of love ordered towards service to humanity in the first place. This is the basis and the first condition of any evangelization and initiation in the Christian experience. This initiation, anchored in the experience of a body of love, can be analysed in three phases: from recognition of faith as being desirable to a desired faith and finally to confessed and experienced faith.

L'id�e de solidarit� dans Catholicisme (1938)

poj@peeters-leuven.be — Thu, 18 Apr 2013 13:40:23 GMT

On a beaucoup �crit sur le th�ologien fran�ais Henri de Lubac (1896-1991). Mais certains textes du d�but des ann�es 1930 n�ont pas encore �t� pris en consid�ration, alors qu�ils constituent une documentation d�importance fondamentale pour la compr�hension de Catholicisme (1938), qui est son oeuvre programmatique et sa pi�ce ma�tresse. Cet article se concentre d�s lors sur ces premiers �crits, en s�appuyant aussi sur une abondante correspondance entre Maurice Blondel et Henri de Lubac, qui demeure partiellement in�dite. Antonio Russo propose quelques r�flexions sur le th�me classique de solidarit�, qui peut servir � situer la position d�Henri de Lubac sur le sujet en relation � Blondel. Ce th�me exprime bien l�id�e centrale de Catholicisme et constitue l�une de ses contributions majeures � la th�ologie contemporaine.

Much has been written on the great French theologian Henri de Lubac (1896-1991). Yet, some texts of the early thirties have not been taken into consideration at all, but they constitute a documentation of fundamental importance for understanding Catholicisme (1938), which is his programmatic work and his masterpiece. This article concentrate therefore on those early writings, making us moreover of an abundant correspondence Maurice Blondel �Henri de Lubac, partly still unpublished. Antonio Russo proposes some reflections on the classical theme of solidarity, which may serve to situate de Lubac�s position on the subject in relation to Blondel. This theme expresses well the central idea of Catholicisme and is one of his major contribution to the contemporary theology.

Paul et Jonas

poj@peeters-leuven.be — Thu, 18 Apr 2013 13:42:43 GMT

Selon une tradition juive ancienne, c�est par amour de son peuple que Jonas avait d�cid� de ne pas se rendre � Ninive: il craignait que la conversion des Ninivites ne se retourn�t comme un motif de condamnation contre Isra�l. Cette tradition peut �tre mise en parall�le avec ce que dit l��vangile sur le �signe de Jonas�, mais aussi avec les chapitres 9 � 11 de l��p�tre aux Romains, dans lesquels Paul d�clare au contraire que la conversion des pa�ens, � laquelle il consacre son minist�re, doit entra�ner finalement le salut d�Isra�l. Dans son commentaire sur le livre de Jonas, saint J�r�me, qui conna�t la tradition juive, souligne que Paul et Jonas ont en commun d��tre pr�ts � sacrifier leur vie pour le salut d�Isra�l: pour l�un comme pour l�autre, la conversion des pa�ens ne saurait s�accompagner de la condamnation de leur peuple.

According to a Jewish tradition, it was out of love for his people that Jonas decided not to go to Nineveh because he was afraid that the conversion of the Ninevites would turn out to be a motive of condemnation against Israel. This tradition can be paralleled with what the Gospel says about the 'sign of Jonas', but also with chapters 9 to 11 in the Epistle to the Romans where Paul declares, on the contrary, that the conversion of the gentiles, to which his ministry is devoted, will finally bring about the salvation of Israel. In his commentary on the Book of Jonas, saint Jerome, who knows the Jewish tradition, underlines that Paul and Jonas have in common the fact of being ready to lay down their lives for the salvation of Israel � for both of them, the conversion of the gentiles cannot imply the condemnation of their own people.

Comptes rendus

poj@peeters-leuven.be — Thu, 18 Apr 2013 13:43:07 GMT

Book reviews

Notices bibliographiques

poj@peeters-leuven.be — Thu, 18 Apr 2013 13:43:26 GMT

Book notes

Ouvrages envoy�s � la r�daction

poj@peeters-leuven.be — Thu, 18 Apr 2013 13:43:38 GMT

Books received

Chroniques

poj@peeters-leuven.be — Thu, 18 Apr 2013 13:44:01 GMT

Chronicles

Chronique louvaniste

poj@peeters-leuven.be — Thu, 18 Apr 2013 13:44:18 GMT

Louvain chronicle