Dieu différent en philosophie
The Christian God has been called « different » from the God of the philosophers. In drawing support from an earlier work, Dieu contre le mal [God Against Evil] (2003), this study endeavors to show that philosophy is not bound to identify God with the absolute lying beyond us, indifferent and unspea...
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| Format: | Electronic Article |
| Language: | French |
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| Published: |
Librairie Philosophique J. Vrin
2003
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| In: |
Revue des sciences philosophiques et théologiques
Year: 2003, Volume: 87, Issue: 4, Pages: 681-701 |
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| 520 | |a The Christian God has been called « different » from the God of the philosophers. In drawing support from an earlier work, Dieu contre le mal [God Against Evil] (2003), this study endeavors to show that philosophy is not bound to identify God with the absolute lying beyond us, indifferent and unspeakable, to satisfy man’s will to justify himself by himself. Examining the conditions, terms and even modalities of a philosophy persisting to affirm and know God, it intends to explain itself before Christian theologians, particularly Protestants, without giving up on drawing closer. Seeking not God but rather the reasons for speaking about God and submitting its discourse to a hope, this philosophy recognizes in God a Gift given, an « Ipseity » broken, finally, at the origin of their unity, an unspeakable liberty. | ||
| 520 | |a RésuméLe Dieu chrétien a été dit « différent » du Dieu des philosophes. En s’appuyant sur un ouvrage antérieur, Dieu contre le mal (2003), cette étude désire montrer que la philosophie n’est pas contrainte d’identifier Dieu à l’absolu au-dessus de nous, indifférent et indicible, en satisfaisant la volonté de l’homme de se justifier par lui-même. Examinant les conditions, les termes, enfin les modalités d’une philosophie persistant à affirmer Dieu et à le connaître, elle entend s’expliquer devant les théologiens chrétiens, en particulier protestants, sans renoncer à s’en rapprocher. Cherchant non pas Dieu mais les raisons d’en parler et soumettant son discours à une espérance, cette philosophie reconnaît en Dieu un Don donné, une Ipséité brisée, enfin, à l’origine de leur unité, une Liberté indicible. | ||
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