{"id":6646,"date":"2024-03-27T23:07:08","date_gmt":"2024-03-27T23:07:08","guid":{"rendered":"https:\/\/www.revue-kanien.com\/?page_id=6646"},"modified":"2024-06-03T12:17:30","modified_gmt":"2024-06-03T12:17:30","slug":"volume-1-2013-numero-1","status":"publish","type":"page","link":"https:\/\/www.revue-kanien.com\/en\/volume-1-2013-numero-1\/","title":{"rendered":"Vol. 1 (2013) - Issue 1"},"content":{"rendered":"<div data-elementor-type=\"wp-page\" data-elementor-id=\"6646\" class=\"elementor elementor-6646\">\n\t\t\t\t<div class=\"elementor-element elementor-element-64747090 e-con-full e-flex e-con e-parent\" data-id=\"64747090\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t<div class=\"elementor-element elementor-element-2db9e011 e-con-full e-flex e-con e-child\" data-id=\"2db9e011\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-3072245b elementor-widget elementor-widget-image\" data-id=\"3072245b\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"image.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<img fetchpriority=\"high\" decoding=\"async\" width=\"675\" height=\"905\" src=\"https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2022\/05\/COUVERTURE-2013.png\" class=\"attachment-large size-large wp-image-6575\" alt=\"\" srcset=\"https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2022\/05\/COUVERTURE-2013.png 675w, https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2022\/05\/COUVERTURE-2013-224x300.png 224w, https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2022\/05\/COUVERTURE-2013-9x12.png 9w, https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2022\/05\/COUVERTURE-2013-600x804.png 600w, https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2022\/05\/COUVERTURE-2013-448x600.png 448w\" sizes=\"(max-width: 675px) 100vw, 675px\" \/>\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-6c5e6916 e-con-full e-flex e-con e-child\" data-id=\"6c5e6916\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-3b30342 elementor-tabs-view-horizontal elementor-widget elementor-widget-tabs\" data-id=\"3b30342\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"tabs.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-tabs\">\n\t\t\t<div class=\"elementor-tabs-wrapper\" role=\"tablist\" >\n\t\t\t\t\t\t\t\t\t<div id=\"elementor-tab-title-6201\" class=\"elementor-tab-title elementor-tab-desktop-title\" aria-selected=\"true\" data-tab=\"1\" role=\"tab\" tabindex=\"0\" aria-controls=\"elementor-tab-content-6201\" aria-expanded=\"false\">CONTENTS<\/div>\n\t\t\t\t\t\t\t\t\t<div id=\"elementor-tab-title-6202\" class=\"elementor-tab-title elementor-tab-desktop-title\" aria-selected=\"false\" data-tab=\"2\" role=\"tab\" tabindex=\"-1\" aria-controls=\"elementor-tab-content-6202\" aria-expanded=\"false\">RECENSIONS<\/div>\n\t\t\t\t\t\t\t\t\t<div id=\"elementor-tab-title-6203\" class=\"elementor-tab-title elementor-tab-desktop-title\" aria-selected=\"false\" data-tab=\"3\" role=\"tab\" tabindex=\"-1\" aria-controls=\"elementor-tab-content-6203\" aria-expanded=\"false\">EDITORIAL<\/div>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t<div class=\"elementor-tabs-content-wrapper\" role=\"tablist\" aria-orientation=\"vertical\">\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-tab-title elementor-tab-mobile-title\" aria-selected=\"true\" data-tab=\"1\" role=\"tab\" tabindex=\"0\" aria-controls=\"elementor-tab-content-6201\" aria-expanded=\"false\">CONTENTS<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-6201\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-6201\" tabindex=\"0\" hidden=\"false\"><p>Jean No\u00ebl Aletti, \u00ab Unbelief and faith in Luke 1:5-25: Why does Luke\u2019s<\/p><p>account begin with unbelief ? \u00bb&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;. p.<\/p><p>*<\/p><p>Paul B\u00e9r\u00e9, \u00ab Restaurer l\u2019Alliance : la fonction de Jos 8,30-35 dans la<\/p><p>logique interne du livre \u00bb&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;.. p.<\/p><p>*<\/p><p>Modeste SoM\u00e9, \u00ab Eglise-Famille-de-Dieu : De la nouvelle gen\u00e8se d\u2019un<\/p><p>concept eccl\u00e9siologique \u00e0 l\u2019\u00e9poque contemporaine \u00bb &#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230; p.<\/p><p>*<\/p><p>Mathieu NdoMBA, \u00ab Relationalit\u00e9 sociale et exigences de la justice pour<\/p><p>l\u2019\u00e9mergence d\u2019un ordre social juste \u00bb&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;. p.<\/p><p>*<\/p><p>th\u00e9r\u00e8se SAMAk\u00e9, \u00ab La m\u00e9taphore de la peur dans l\u2019exp\u00e9rience de la mort<\/p><p>\u00e0 soi : de la libert\u00e9 illusoire de l\u2019audace \u00e0 la libert\u00e9 effective de la peur \u00bb<\/p><p>&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230; p.<\/p><\/div>\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-tab-title elementor-tab-mobile-title\" aria-selected=\"false\" data-tab=\"2\" role=\"tab\" tabindex=\"-1\" aria-controls=\"elementor-tab-content-6202\" aria-expanded=\"false\">RECENSIONS<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-6202\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-6202\" tabindex=\"0\" hidden=\"hidden\"><p style=\"text-align: justify;\">Michael lANgloiS, Le texte de Josu\u00e9 10 : Approche philologique,\n\u00e9pigraphique et diachronique, Coll. Orbis Biblicus et Orientalis 252 ;\nFribourg-G\u00f6ttingen, Vandenhoeck &amp; Ruprecht, 2011, 266 pages ;\nBambi kiluNgA, Pr\u00e9\u00e9minence de Yhwh ou autonomie du proph\u00e8te :\nEtude comparative et critique des confessions de J\u00e9r\u00e9mie dans le texte\nh\u00e9breu et la \u00ab Septante \u00bb, Coll. Orbis Biblicus et Orientalis 254 ;\nFribourg-G\u00f6ttingen, Vandenhoeck &amp; Ruprecht, 2011, 216 pages ;\ne. MveNg \u2013 r. J. Z. WerBloWSky (dir.), Le congr\u00e8s de J\u00e9rusalem\nsur l\u2019Afrique noire et la Bible (24-30 avril 1972) \/ The Jerusalem\nCongress on Black Africa and the Bible (April 24-30, 1972), Yaound\u00e9,\nPresses Universitaires de l\u2019Universit\u00e9 Catholique d\u2019Afrique Centrale,\n2013, 278 pages ; Marco MoerSchBAcher, Les la\u00efcs dans une \u00c9glise\nd\u2019Afrique. L\u2019oeuvre du Cardinal Malula (1917-1989), Paris, Karthala,\n2012, 276 pages ; Maurice cheZA, Le deuxi\u00e8me Synode africain :\nR\u00e9conciliation, Justice et Paix, Paris, Karthala, 2013, 435 pages ;\nhenriette dAgri diABAt\u00e9, Le Sanvi : Un royaume akan (1701\u20131901).\nPr\u00e9face de Marc Aug\u00e9, Abidjan-Paris-Marseille, Editions du CERAPKarthala-\nIRD, 2013, deux volumes : volume 1 : 621 pages ; volume 2 :\n617 pages ; Stan chu ilo, The Face of Africa : Looking Beyond the\nShadows, Oregon, WIPF &amp; Stock, 2012 (second edition), 471 pages.<\/p><\/div>\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-tab-title elementor-tab-mobile-title\" aria-selected=\"false\" data-tab=\"3\" role=\"tab\" tabindex=\"-1\" aria-controls=\"elementor-tab-content-6203\" aria-expanded=\"false\">EDITORIAL<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-6203\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"3\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-6203\" tabindex=\"0\" hidden=\"hidden\"><p style=\"text-align: justify;\">S\u2019il fallait en tr\u00e8s peu de mots traduire Kanien, le titre de cette\nnouvelle revue, l\u2019on reprendrait volontiers l\u2019exclamation : Fiat lux ! Ce\nn\u2019est point pour mimer l\u2019acte divin de parole au commencement, mais\npour traduire un voeu profond du corps enseignant de l\u2019Institut de\nTh\u00e9ologie de la Compagnie. C\u2019est en effet la mat\u00e9rialisation de notre\nd\u00e9sir de faire jaillir une \u00e9tincelle de lumi\u00e8re dans l\u2019espace africain du\ncroire et du vivre ensemble, afin que le feu qui s\u2019allumerait en\nengendre d\u2019autres. Pour ce faire, nous avons choisi de cr\u00e9er ce lieu de\nrencontre. Ainsi, se communiquera le labeur silencieux, quotidien et de\nlongue haleine des penseurs de l\u2019acte de croire en toutes ses nuances et\ng\u00e9om\u00e9tries. Car l\u2019objet du \u00ab th\u00e9ologique \u00bb ne convoque pas que la\nrationalit\u00e9 th\u00e9ologique. Toute rationalit\u00e9 ne demeure-t-elle pas inqui\u00e8te\ntant qu\u2019elle n\u2019en per\u00e7oit pas la lumi\u00e8re ? La furie meurtri\u00e8re \u00ab au nom\nde Dieu \u00bb ne l\u2019a que trop rappel\u00e9. Faire donc jaillir cette flamme est\nune gageure. Le feu prendra si ex\u00e9g\u00e8tes, th\u00e9ologiens, philosophes,\nanthropologues, sociologues, etc., se donnaient la main ou se passaient\nplut\u00f4t le relais \u00e0 l\u2019heure de la multidisciplinarit\u00e9. Ce n\u2019est point\nsacrifier \u00e0 la mode, mais honorer la complexit\u00e9 du r\u00e9el.\nCe num\u00e9ro inaugural en donne le signal. Comment la bonne\nnouvelle \u00e0 laquelle on invite \u00e0 croire peut-elle s\u2019annoncer en\ncommen\u00e7ant par un r\u00e9cit de non-foi ? (J.-N. Aletti) Quelle place donner\n\u00e0 la justice dans la qu\u00eate de la r\u00e9conciliation certaines pages dites\nviolentes, voire sanglantes, des Ecritures ? (P. B\u00e9r\u00e9) Si l\u2019on attend du\npolitique qu\u2019il construise \u00ab un ordre social juste \u00bb (Africae munus\nn.22), quelle partition l\u2019Eglise devrait-elle jouer pour que les humains\nvivent en harmonie ? (M. Ndomba) D\u2019ailleurs, l\u2019Eglise en Afrique se\n6\nveut \u00ab Famille de Dieu \u00bb. Pour mieux le comprendre ne faut-il pas en\nd\u00e9couvrir l\u2019origine dans son pass\u00e9 compos\u00e9 ? (M. Som\u00e9) Autant de\nquestions ont habit\u00e9 les recherches que nous publions. D\u2019autres\nsuivront. Nous ne cesserons pas de questionner et d\u2019interroger aussi\nbien nous-m\u00eames que les autres. Nous ne laisserons nulle place o\u00f9\nl\u2019esprit critique ne passe et repasse. Les articles qui rendent compte de\nnos lectures indiquent, eux aussi, que la qu\u00eate de la lumi\u00e8re passe\n\u00e9galement par l\u2019\u00e9coute des autres. N\u2019oublions pas l\u2019ultime vis\u00e9e de\ntout cet effort : transformer notre regard sur nos vies et sur le monde\nen \u00e9clairant nos esprits ; soutenir l\u2019audace de chemins inconnus pour\nque nous engagions nos \u00e9nergies pour rendre cette terre un lieu de\ngloire pour Dieu.\nLa revue Kanien sera attentive aux \u00e9v\u00e9nements sociaux et\neccl\u00e9siaux pour les d\u00e9crypter et les traduire dans les cat\u00e9gories aussi\nbien de la raison tout court, que de celle confessante. En cette ann\u00e9e de\nla foi, nous suivrons l\u2019encyclique Lumen fidei qui vient d\u2019allumer son\n\u00e9tincelle ; Pacem in terris de Jean XXIII qui continue en son\ncinquantenaire (1963-2013) de produire ses fruits dont la canonisation\nimminente de son auteur par le Pape Fran\u00e7ois, premier J\u00e9suite \u00e0\nassumer cette charge dans l\u2019Eglise.<\/p><\/div>\n\t\t\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-bf31fc3 e-flex e-con-boxed e-con e-parent\" data-id=\"bf31fc3\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t\t\t<div class=\"elementor-element elementor-element-9c7f020 elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"9c7f020\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"divider.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-divider\">\n\t\t\t<span class=\"elementor-divider-separator\">\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-d2d1422 elementor-widget elementor-widget-july-heading\" data-id=\"d2d1422\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">ABSTRACTS<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-075ce62 elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"075ce62\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"divider.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-divider\">\n\t\t\t<span class=\"elementor-divider-separator\">\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-1c8158e0 e-flex e-con-boxed e-con e-parent\" data-id=\"1c8158e0\" data-element_type=\"container\" data-e-type=\"container\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t<div class=\"elementor-element elementor-element-377cbb74 e-con-full e-flex e-con e-child\" data-id=\"377cbb74\" data-element_type=\"container\" data-e-type=\"container\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t\t<div class=\"elementor-element elementor-element-5a55a475 elementor-widget elementor-widget-july-heading\" data-id=\"5a55a475\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">Unbelief and faith in luke 1:5-25\nWhy does luke\u2019s account begin with unbelief ?<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-description-wrap\">\r\n\t\t\t\t<div class=\"heading-description\">\r\n\t\t\t\t\t<p style=\"text-align: justify\">To begin a story always involves something arbitrary. Some authors prefer to comply with the order of events; others start from the most recent facts which they explain through what preceded. This allows them to draw insights from the events of the past. Luke\u2019s account, following the models of his time, opens with birth narratives, right from the beginning !It is however strange that a story whose purpose is to proclaim the good news begins with a non-faith episode. One wonders why the narrator does not pass over in silence the non-faith of Zechariah. Did he want to create a contrast with the faith of Mary in the next episode? Was it to show that God\u2019s will and power can overcome all human\nresistance? A convincing response requires that the episode be read with the tools of narrative analysis. The episodes of Luke 1\u20132 have already been subjected to many studies, but their narrative features were not satisfactorily recognized, as it will be shown later. Multiform Parallelisms and their Functions From Lk 1:5 to 4:13, the most obvious narrative technique is the synkrisis, in other words, comparison. During that time, this technique etudeS 1. See, for exemple, Parallel Lives of Plutarch (50-125 d.C.). On this point, Ch.TALBERT, Literary Patterns, Theological Themes and the Genre of Luke-Acts, (SBLMS 20; Missoula, MT 1974), 15-29, shows various parallelisms used by Luke in different sections or chapters in the Gospel or in Acts respectively, and between the two books,Luke and Acts, as well.8 was widespread1, and as such, Luke is not original. It suffices here to present all the elements of the technique already remarked because of their importance. Indeed, there are two sets of parallels between John the Baptist and Jesus. The first relates to the birth announcements made by the angel Gabriel to Zechariah and Mary, and the second to their realizations, i.e. the birth as such and the events that accompany them, as indicated in the following scheme:<\/p>\t\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-d625293 elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"d625293\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"divider.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-divider\">\n\t\t\t<span class=\"elementor-divider-separator\">\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-7e56b94 elementor-widget elementor-widget-july-heading\" data-id=\"7e56b94\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">Relationalit\u00e9 sociale et exigences de la justice\npour l\u2019\u00e9mergence d\u2019un ordre social juste<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-description-wrap\">\r\n\t\t\t\t<div class=\"heading-description\">\r\n\t\t\t\t\t<p style=\"text-align: justify\">The Post-Synodal Exhortation Africae munus, in its Number 22, affirms that \u201cthe construction of a just social order is the responsibility of the political sphere. However, one of the tasks of the Church in Africa is to form consciences that are upright and receptive to the demands of justice, so that men and women grow up to be concerned about and capable of realizing this just social order through their responsible conduct\u201d. This distinction clearly circumscribes the Church's major role in the construction of a just social order. For Africae munus, in fact, this specific role consists in forming consciences to the \u201cdemands of justice\u201d necessary for the genesis of such an order. A question inevitably arises: what are these \u201cdemands of justice\u201d to which the Church must form consciences in order to bring about a just social order in Africa? There are questions underlying this one: what do we mean by a \u201cjust social order\u201d? What is a just society? This study aims to clarify the notion of \u201cjust social order\u201d, in order to identify the \u201cjustice requirements\u201d necessary for its emergence. The underlining argument of the reflection is that, if we consider the weight of African communalism in the understanding of social life, the just order in Africa would then refer to justice and equity, required by the different modes of social relationality within a political collectivity. This article identifies three modes of social relationality: commutative, institutional and civic. The requirements of justice relating to each of these modes become ipso facto requirements of justice for the construction of a just social order in Africa. The article is divided into four sections. The first section clarifies the notion of a \u201cjust social order\u201d, showing how it relates to the notion of the common good and modes of social relationality. The other three sections deal with the demands for justice that emerge from\neach mode of social relationality.<br \/>chacun des modes de relationalit\u00e9 sociale.<\/p>\t\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-413ae57 e-con-full e-flex e-con e-child\" data-id=\"413ae57\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-78141eba elementor-widget elementor-widget-july-heading\" data-id=\"78141eba\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">Restaurer l\u2019Alliance : la fonction de\nJos 8,30-35 dans la logique interne du livre*<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-description-wrap\">\r\n\t\t\t\t<div class=\"heading-description\">\r\n\t\t\t\t\t<p style=\"text-align: justify\">The present study examines the exegetically problematic function of Jos 8:30-35, because, according to a recent study, \u201cThe function of the passage in the context of MT has become an even more urgent question\", and the exegetical solution I suggest, would enrich our study of conflict and reconciliation in Africa. Indeed, the story invites its audience to contemplate Joshua as an agent for \u201crepairing\u201d damaged relationships. Through the fault of one (Achan), the Covenant community suffers the agonies of defeat; through the virtue of one (Joshua), it regains its integrity. How does this happen? What does this \u201cmeaning\u201d of the text \u201cdesignate\u201d for our audience today?  These are just some of the concerns that this study will address along the way. After examining the problems we encounter when reading the text of Jos 8:30-35, and especially those raised by the place of this passage in the book of Joshua, This article intends to find a solution that emerges from the \u201cinternal logic\u201d of the narrative, as opposed to the usual solutions, which seem to me to be based more on an \u201cexternal logic\u201d. This article will also highlight the way in which the problems have been approached in the study of this pericope in particular, and of the book in general.<\/p>\t\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-d24e7c3 elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"d24e7c3\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"divider.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-divider\">\n\t\t\t<span class=\"elementor-divider-separator\">\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-cba5f6f elementor-widget elementor-widget-july-heading\" data-id=\"cba5f6f\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">Eglise-Famille-de-dieu :de la gen\u00e8se d\u2019un concept eccl\u00e9siologique \u00e0 l\u2019\u00e9poque contemporaine<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-description-wrap\">\r\n\t\t\t\t<div class=\"heading-description\">\r\n\t\t\t\t\t<p style=\"text-align: justify\">The expression \u201cChurch Family of God\u201d is not attested expressis verbis in the Bible. It was first used in contemporary times in the preparatory outlines of the dogmatic Constitution Lumen Gentium, where, after many explanations of its biblical and anthropological foundations, it was added to the list of classic images of the Church. Its theological or ecclesiological development in the Church of Africa began in the aftermath of the Second Vatican Ecumenical Council in the 1970s. Over the two decades since then, theological reflection on the subject has seen major and significant advances. \nNevertheless, given the recurrence of themes developed by the most representative authors of the theology of the Church as Family of God, it's clear that the mission entrusted to them by Pope John Paul II, namely to relate the concept of the Church as Family of God to traditional ecclesiological images, is far from being accomplished. Hence the need to return to the contemporary genesis of the concept, to its context of emergence, at the heart of the plurality of models, to make it possible to re-elaborate the theological discourse on the Church Family of God. To this end, this study proposes an initial investigation into the historical origins of the concept of the Church as Family of God, in our own time, beyond the expression itself. In this way, we hope to open up new perspectives that could revitalize ecclesiological reflection on the Church as Family of God.<\/p>\t\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-a8797b1 elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"a8797b1\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"divider.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"elementor-divider\">\n\t\t\t<span class=\"elementor-divider-separator\">\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-5a37dee7 elementor-widget elementor-widget-july-heading\" data-id=\"5a37dee7\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-modern-heading\">\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-primary-wrap\">\r\n\t\t\t\t<h2 class=\"heading-primary elementor-heading-title\">La m\u00e9taphore de la peur dans l\u2019exp\u00e9rience de\nla mort \u00e0 soi : de la libert\u00e9 illusoire de l\u2019audace \u00e0\nla libert\u00e9 effective de la peur<\/h2>\t\t\t<\/div>\r\n\t\t\r\n\t\t\t\r\n\t\t\t\t\t\t<div class=\"heading-description-wrap\">\r\n\t\t\t\t<div class=\"heading-description\">\r\n\t\t\t\t\t<p style=\"text-align: justify\">A good experience, judged on the scale of public opinion, seems paradoxical under the prism of Hegel's philosophy. What kind of experience is it? The experience of death to self for the advent of freedom. If, in the logic of modernity, freedom is what is essential and inherent to man's nature, according to the Hegelian philosopher, its reality offers itself as a complexity that needs to be measured. The movement that precedes the advent of concrete freedom clearly shows that, in its necessary mode, what makes it what it is is essentially mediation, expressed in terms of a death-to-self. In other words, for the individual, access to true freedom comes on condition that he gives himself to be known, that he goes to the end of himself. This is why freedom will be seen here as that in which life and death are intertwined. This conception of freedom is not without foundation. The Phenomenology of Spirit, through the dialectical relationship of \u201cdomination and servitude\u201d, provides us with a fundamental reason for this: to inscribe a reflection under this statement is not, we hope, to give in to a facility that would play on already \u201ccertified\u201d commentaries by simply proceeding to repeat them, but rather to analyze the different identities and attitudes of the two consciousnesses in the face of death in Hegel's dialectic of \u201cdomination and servitude\u201d. The task is to address the reality and meaning of freedom in the different figures represented by master and servant in the face of death. Such a demand displaces political and social questions, for the simple reason that no attitude is privileged in advance, nor can it give the slightest idea of authentic freedom or liberated identity: we must experience death for ourselves. The question then arises: if death-to-self is a path to freedom, does it leave a dynamic place for the individual's identity? Isn't the audacity of divesting oneself the will to maintain oneself, an anticipated flight from that for which one appears dominant?<\/p>\t\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n\t\t\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-7002ddbe e-flex e-con-boxed e-con e-parent\" data-id=\"7002ddbe\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t<div class=\"elementor-element elementor-element-45e0d7c4 e-con-full e-flex e-con e-child\" data-id=\"45e0d7c4\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-77d810a1 elementor-align-right elementor-mobile-align-center elementor-widget elementor-widget-july-button\" data-id=\"77d810a1\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-button.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-ele-button-wrapper\">\r\n\t\t\t<a href=\"https:\/\/www.revue-kanien.com\/en\/product\/volume-1-2013-numero-1\/\" class=\"july-ele-button-link july-ele-button style-flat july-ele-button-nm icon-left\" role=\"button\">\r\n\t\t\t\t\t\t\t<div class=\"button-content-wrapper\">\r\n\t\t\t\t\t\t\t\t\t<span class=\"button-icon\">\r\n\t\t\t\t\t\t<i class=\"fal fa-shopping-cart\"><\/i>\t\t\t\t\t<\/span>\r\n\t\t\t\t\r\n\t\t\t\t\t\t\t\t\t<span class=\"button-text\">Buy the issue<\/span>\r\n\t\t\t\t\r\n\t\t\t\t\t\t\t<\/div>\r\n\t\r\n\t\t\t\t\t\t\t<\/a>\r\n\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-59149cde e-con-full e-flex e-con e-child\" data-id=\"59149cde\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-514705c5 elementor-align-left elementor-mobile-align-center elementor-widget elementor-widget-july-button\" data-id=\"514705c5\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"july-button.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<div class=\"july-ele-button-wrapper\">\r\n\t\t\t<a href=\"https:\/\/www.revue-kanien.com\/en\/product-category\/numeros\/article-volume-1\/\" class=\"july-ele-button-link july-ele-button style-flat july-ele-button-nm icon-left\" role=\"button\">\r\n\t\t\t\t\t\t\t<div class=\"button-content-wrapper\">\r\n\t\t\t\t\t\t\t\t\t<span class=\"button-icon\">\r\n\t\t\t\t\t\t<i class=\"fal fa-shopping-cart\"><\/i>\t\t\t\t\t<\/span>\r\n\t\t\t\t\r\n\t\t\t\t\t\t\t\t\t<span class=\"button-text\">Buy an article<\/span>\r\n\t\t\t\t\r\n\t\t\t\t\t\t\t<\/div>\r\n\t\r\n\t\t\t\t\t\t\t<\/a>\r\n\t\t<\/div>\r\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"<p>SOMMAIRE RECENSIONS EDITORIAL SOMMAIRE Jean No\u00ebl Aletti, \u00ab Unbelief and faith in Luke 1:5-25: Why does Luke\u2019s account begin with unbelief ? \u00bb&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;. p. * Paul B\u00e9r\u00e9, \u00ab Restaurer l\u2019Alliance : la fonction de Jos 8,30-35 dans la logique interne du livre \u00bb&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;&#8230;.. p. * Modeste SoM\u00e9, \u00ab Eglise-Famille-de-Dieu : De la nouvelle gen\u00e8se d\u2019un [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"inline_featured_image":false,"footnotes":""},"class_list":["post-6646","page","type-page","status-publish","hentry","post-no-thumbnail"],"_links":{"self":[{"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/pages\/6646","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/comments?post=6646"}],"version-history":[{"count":70,"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/pages\/6646\/revisions"}],"predecessor-version":[{"id":8233,"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/pages\/6646\/revisions\/8233"}],"wp:attachment":[{"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/media?parent=6646"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}