La plénitude du temps Une esquisse monchanienne
«A philosophy and a theology of time are one of the most pressing needs of ourtime,» wrote Jules Monchanin in 1954. Although he could not write a synthesis on thisquestion, he nevertheless sketched the main lines of the present study. On the basis ofPlato’s and Augustine’s developments on time and e...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | French |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Ed. Pontificia Univ. Gregoriana
2018
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| In: |
Gregorianum
Year: 2018, Volume: 99, Issue: 3, Pages: 533-558 |
| Further subjects: | B
indologie
B philosophie du temps B divinisation B Indology B Christology B théologie trinitaire B Divinization B Philosophy of time B Trinitarian Theology |
| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a «A philosophy and a theology of time are one of the most pressing needs of ourtime,» wrote Jules Monchanin in 1954. Although he could not write a synthesis on thisquestion, he nevertheless sketched the main lines of the present study. On the basis ofPlato’s and Augustine’s developments on time and eternity and Bergson’s reflectionon duration, the priest of Lyon put time at the heart of creation, moving towards theOne of the divine circumincession [perichoresis], the Trinitarian co-esse. The incarnateSon, in whom time and eternity merge, actualizes this work of divinization of thecosmos. Thus is revealed the ultimate meaning of time, which is to bring about the fullcatholicity of the Church when all civilizations will be recapitulated in Christ. Havinggone to India, Monchanin clearly understood how only Christianity gives time a truereality: time becomes the place where creation is patiently transformed in the light ofeternity. | ||
| 520 | |a « Une philosophie et une théologie du temps sont un des besoins les plus criantsde notre époque » écrivait Jules Monchanin en 1954. Même s’il ne put réaliser desynthèse sur cette question, il en esquissa cependant les grandes lignes que reprend laprésente étude. A partir des développements de Platon et d’Augustin sur le temps etl’éternité ainsi que la réflexion de Bergson sur la durée, le prêtre lyonnais inscrivait letemps au coeur de la création qui s’achemine vers l’Un de la divine circumincession,le co-esse trinitaire. Le Fils incarné, en qui se conjuguent le temps et l’éternel, réalisecette oeuvre de divinisation du cosmos. Ainsi se dévoile le sens ultime du temps quiest de faire advenir la pleine catholicité de l’Eglise quand toutes civilisations serontrécapitulées en Christ. Etant parti aux Indes, Monchanin comprit clairement combienseul le christianisme donne au temps une véritable réalité: celle d’être le lieu où setransfigure patiemment la création dans la lumière de l’éternité. | ||
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