Laxisme et rigorisme : théologies ou cultures ?
The years 1640-1700 were in France the occasion of a constant and violent conflict over moral issues that cannot be identified with the quarrels over Jansenism as such. The effects of this quarrel can be traced both in the making and teaching of moral theology in each of the two conflicting traditio...
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| Format: | Electronic Article |
| Language: | French |
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Librairie Philosophique J. Vrin
2003
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| In: |
Revue des sciences philosophiques et théologiques
Year: 2003, Volume: 87, Issue: 3, Pages: 525-548 |
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Volltext (JSTOR) Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a The years 1640-1700 were in France the occasion of a constant and violent conflict over moral issues that cannot be identified with the quarrels over Jansenism as such. The effects of this quarrel can be traced both in the making and teaching of moral theology in each of the two conflicting traditions, and in the moral framework for moral behaviors they provide. French historiography has subscribed to the view that at the end of the 17th century one could speak of a “rigorist consensus” in France that was to last through the entire 18th century.Nevertheless, testimony from partisans of strict morals at the end of the century continues to decry the power and influence of laxity in French society. Through the study of two controversies set at the turn of the century, we have tried to see which state each tradition (i.e., indulgent and strict) had reached in its own development. We are led to acknowledge the permanence of the indulgent tradition which, while adopting a defensive posture with respect to its earlier positions, seems able to maintain a few of the central convictions proper to it. One is then led to reconsider the methodology of the theological quarrel whose primary field seems to be culture rather than theology itself. | ||
| 520 | |a RésuméLes années 1640-1700 sont en France le temps d’un affrontement constant et violent sur les questions morales qui ne peut être réduit à la querelle janséniste proprement dite. Cette querelle a des effets à la fois sur la manière de faire et d’enseigner la théologie morale dans chacune des traditions qui s’affrontent et sur le cadre culturel des comportements moraux. L’historiographie française a considéré qu’au terme de ces soixante années on pouvait parler d’établissement d’un « consensus rigoriste » en France, qui dure ensuite pendant tout le dix-huitième siècle.Pourtant, les témoignages issus des milieux rigoristes de la fin du siècle ne cessent de dénoncer la puissance et l’imprégnation du laxisme dans la société française. A partir de l’examen de deux controverses de la fin du siècle, on essaie de voir quel est, à cette date, l’état atteint par chacune des deux traditions, indulgente et rigoriste, dans son développement propre. On constate une permanence de la tradition indulgente qui, quoiqu’en recul sur certaines de ses positions, semble pouvoir maintenir des convictions centrales qui lui sont propres. On est alors amené à reconsidérer la méthodologie de l’affrontement théologique dont le champ premier est peut-être plus celui de la culture que celui de la théologie proprement dite. | ||
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