XVIII-2 - Le Christ sans confession - Philosophie contemporaine et christianisme (2013)

Revue des Facultés de Théologie et de Philosophie


Isabelle Chareire - Giorgio Agamben and hollow glory

The article proposes looking into a few facets of Giorgio Agamben's work. The abeyance of the law is at the heart of the time remaining and the first volume of Homo sacer. With Paul, law abeyance takes place within the frame of the Alliance and faith. In the political field, law abeyance takes place either within the frame of otherness, such as is the case in the state of exception as instituted by a state power, or when mediation is lacking, in the field of bio politics. The second part rereads the Reign and the Glory, in which Agamben summons a large number of theological notions in order to go through his genealogy of public affairs. An evaluation attempts to appraise Agamben's discourse from a theologian's position which is that of the author.

Pascal Marin - The strange philology of a German philologist- philosopher. Christological flesh and Dionysian flesh in Nietzsche

Among present day philosophers who shape their own concept of man in their appropriation of whole structures of Christian doctrine, it might well seem incongruous to quote the name of Nietzsche when opening this period. It is well known in what allergy to the Christianity of his childhood and forbears he created his concept of life. He wants to recognize only one historical source: Dionysian Greece. But the German philologist-philosopher uses a strange philology. His figure of Dionysius is a philosopher's construction which leaves little to consider as philologically Greek. In particular, he is said to have received from Johanian Christianity the idea of a truth made flesh. This shows this philosophy of life in a contradictory light, in its origins and aims and thus makes its interpretation more complex.

Marc de Launay - The Chiliastic revolt in the Qora'h

Numbers 16 receives few comments in the philosophical tradition; in the 20th century, when it does so, the philosophical tradition overlooks the particular sense of violence that this text builds up with a deep intuition of the roots of moral. The perverted will to put forward a natural equality within sanctity will vindicate, on a political level, the Gnostic structure that will be found later in all chiliastic movements. The text is construed so as to put forward his intentions when he uses a quasi verbal hapax: the term that the Bible uses when designating the divine action of the Creator.

François Nault - The first kiss: Jacques Derrida and Christian memory

This article endeavours to scrutinize the complex relations that Jacques Derrida's thought bears with regard to Christianity. On the one hand, it must be pointed out that the philosopher intends to pursue as far as possible the necessity of a hyper atheological discourse. From this point of view, Derrida's thought clearly opposes any form of theological appropriation and one might perhaps be forgiven for thinking that it is a form of radical atheism. On the other hand, it being understood that deconstruction cannot be reduced to demolition, it is also possible to recognise an act of recollection, memory and meditation on Christianity in Derrida's philosophical gesture. This remark more widely applies to abrahamic religions. This article insists on the huge effort of meditation that Derrida puts forth, an effort of which one could wonder - by way of cracking a joke - whether it is not already theological.

Sylvain Camilleri - Heidegger' textual critical examination of Christianity

Heidegger's relations with Christianity are many. Here we intend to propose a new synthesis with a double purpose. The first, of a special order, is to show in what measure they globally take up the turning points of his biography and works as well as those of exegesis, theology and 20th century Church. The second, from a general point of view, is to show in which measure the constant reference to Christianity of present day philosophical thought is not indebted with regard to the German thinker's thought in itself, taking into account the fact that it insists on having gone out of religion, notwithstanding the fact that it is not always fully understood.