Patience de Dieu et fin de l'histoire
The Messiah is not the product of a historical process but the eruption of the unexpected in the Kingdom of God. The Messiah comes to put an end to human wrongdoing. History, which is taken to be the place of liability, leads to the linking of suffering and the atonement for guilt. The linking of su...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | French |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Librairie Philosophique J. Vrin
2008
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| In: |
Revue des sciences philosophiques et théologiques
Year: 2008, Volume: 92, Issue: 4, Pages: 715-723 |
| Further subjects: | B
Fin de l'histoire
B Jugement dernier B Messianisme B Patience de Dieu B Eschatology |
| Online Access: |
Volltext (JSTOR) Volltext (kostenfrei) Volltext (kostenfrei) |
| Parallel Edition: | Non-electronic
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| 520 | |a The Messiah is not the product of a historical process but the eruption of the unexpected in the Kingdom of God. The Messiah comes to put an end to human wrongdoing. History, which is taken to be the place of liability, leads to the linking of suffering and the atonement for guilt. The linking of suffering and atonement is rejected here, for it does not do justice to the complexity of the real, and is not alive to the discrete presence of God who, by his Spirit, helps those who work for justice. Judgment, understood as the justice administered to victims, concludes history, which is to be perceived as the trial between oppressors and the oppressed; because it involves the rejection of the wicked, judgment must face the ambiguity that God is only partially victorious. Can the divine plan fail? Jesus is both judge and advocate, administering justice to victims and hearing the appeals of the wicked. Because Christ plays both these roles the end of history must remain uncertain. | ||
| 520 | |a RésuméLe Messie n’est pas le produit de l’évolution historique, mais surgissement de l’inattendu du Règne de Dieu. Ce que vient interrompre le Messie, c’est la faute. L’histoire entendue comme lieu de la culpabilité conduit à lier souffrance et expiation de la faute. Le lien entre souffrance et expiation est ici rejeté car il ne fait pas droit à la complexité du réel et méconnaît la présence discrète de Dieu qui, par son Esprit, assiste ceux qui œuvrent à la justice. Le jugement entendu comme justice faite aux victimes conclut l’histoire perçue comme procès entre oppresseurs et opprimés; en rejetant le méchant, le jugement n’échappe pas à l’ambiguïté d’une semi-victoire de Dieu. Le projet de Dieu peut-il échouer? Jésus est à la fois le juge et l’avocat pour faire justice aux victimes et entendre la plaidoirie des malfaiteurs. En vertu de cette double fonction christique, la fin de l’histoire apparaît comme indécidable. | ||
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