{"id":6750,"date":"2024-03-28T12:55:18","date_gmt":"2024-03-28T12:55:18","guid":{"rendered":"https:\/\/www.revue-kanien.com\/?page_id=6750"},"modified":"2024-03-29T17:52:31","modified_gmt":"2024-03-29T17:52:31","slug":"volume-2-2014-numero-2","status":"publish","type":"page","link":"https:\/\/www.revue-kanien.com\/en\/volume-2-2014-numero-2\/","title":{"rendered":"Vol. 2 (2014) - Issue 2"},"content":{"rendered":"<div data-elementor-type=\"wp-page\" data-elementor-id=\"6750\" class=\"elementor elementor-6750\">\n\t\t\t\t<div class=\"elementor-element elementor-element-4bb69883 e-con-full e-flex e-con e-parent\" data-id=\"4bb69883\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t<div class=\"elementor-element elementor-element-160404ed e-con-full e-flex e-con e-child\" data-id=\"160404ed\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-6d479978 elementor-widget elementor-widget-image\" data-id=\"6d479978\" 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=\"659\" height=\"900\" src=\"https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2022\/05\/COUVERTURE-2.png\" class=\"attachment-large size-large wp-image-6579\" alt=\"\" srcset=\"https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2022\/05\/COUVERTURE-2.png 659w, https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2022\/05\/COUVERTURE-2-220x300.png 220w, https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2022\/05\/COUVERTURE-2-9x12.png 9w, https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2022\/05\/COUVERTURE-2-600x819.png 600w, https:\/\/www.revue-kanien.com\/wp-content\/uploads\/2022\/05\/COUVERTURE-2-439x600.png 439w\" sizes=\"(max-width: 659px) 100vw, 659px\" \/>\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-406dac6 e-con-full e-flex e-con e-child\" data-id=\"406dac6\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-4d7282d1 elementor-tabs-view-horizontal elementor-widget elementor-widget-tabs\" data-id=\"4d7282d1\" 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-1291\" class=\"elementor-tab-title elementor-tab-desktop-title\" aria-selected=\"true\" data-tab=\"1\" role=\"tab\" tabindex=\"0\" aria-controls=\"elementor-tab-content-1291\" aria-expanded=\"false\">CONTENTS<\/div>\n\t\t\t\t\t\t\t\t\t<div id=\"elementor-tab-title-1292\" class=\"elementor-tab-title elementor-tab-desktop-title\" aria-selected=\"false\" data-tab=\"2\" role=\"tab\" tabindex=\"-1\" aria-controls=\"elementor-tab-content-1292\" aria-expanded=\"false\">RECENSIONS<\/div>\n\t\t\t\t\t\t\t\t\t<div id=\"elementor-tab-title-1293\" class=\"elementor-tab-title elementor-tab-desktop-title\" aria-selected=\"false\" data-tab=\"3\" role=\"tab\" tabindex=\"-1\" aria-controls=\"elementor-tab-content-1293\" 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-1291\" aria-expanded=\"false\">CONTENTS<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1291\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1291\" tabindex=\"0\" hidden=\"false\"><p>\u00c9tudes<br><b>Jean-Bosco Matand Bulembat,<\/b> Les d\u00e9viations sexuelles dans Rm 1,26-27. &#8230;&#8230;&#8230;&#8230;&#8230;&#8230;. 9<\/p><p><br><b>Yvon Christian Elenga,<\/b> La probl\u00e8matique th\u00e9ologique chez Michel de Certeau. &#8230;&#8230;. 35<\/p><p><br><b>Kondjo Brossola Diddy,<\/b> Sedimentation of Meaning and Projection: Education and the Memory of the Land. &#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;.. 59<\/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-1292\" aria-expanded=\"false\">RECENSIONS<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1292\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1292\" tabindex=\"0\" hidden=\"hidden\"><p style=\"text-align: justify;\"><strong>Gustavo Gutierrez et Gerhard Ludwig M\u00fcller,<\/strong> Aux c\u00f4t\u00e9s des pauvres. L\u2019Eglise et la th\u00e9ologie de la lib\u00e9ration, trad. d\u2019Olivier Mannoni, Eve Duca et Maude Dalla Chiara, Paris, Bayard, 2014, 223 pages (Yvon C. Elenga, SJ).. &#8230;&#8230;. 111<br \/><strong>COMMISSION THEOLOGIQUE INTERNATIONALE,<\/strong> Le \u00ab sensus fidei \u00bb dans la vie de l\u2019Eglise, suivi de Pour lire le document \u00ab Le \u2018sensus fidei\u2019 dans la vie de l\u2019Eglise \u00bb, par le Fr. Serge-Thomas Bonino, O.P., trad. fran\u00e7aise par les Moines b\u00e9n\u00e9dictins de l\u2019Abbaye Notre-Dame-de-Fontgombault, Pr\u00e9face par Mgr Eric de Moulins-Beaufort, Paris, Cerf, 2014, 149 pages (Yvon C. Elenga, SJ).. &#8230;.. 112<br \/><strong>Cesare Giraudo,<\/strong> In unum corpus. Trait\u00e9 mystagogique sur l\u2019Eucharistie, Trad. De l\u2019italien par Eric Iborra et Pierre-Marie Hombert, Paris, Cerf, 2014, 672 pages<br \/>(Yvon C. Elenga, SJ).. . 113<\/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-1293\" aria-expanded=\"false\">EDITORIAL<\/div>\n\t\t\t\t\t<div id=\"elementor-tab-content-1293\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"3\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1293\" tabindex=\"0\" hidden=\"hidden\"><p style=\"text-align: justify;\">L\u2019engagement pris de proposer dans chaque num\u00e9ro de Kanien des r\u00e9flexions qui accompagnent notre \u00eatre chr\u00e9tien reste entier. Chez un grand nombre de lecteurs, nous le savons, les attentes sont immenses. Comment ne pas se r\u00e9jouir d\u2019une telle confiance au moment o\u00f9 l\u2019Eglise et le monde nous offrent mati\u00e8re \u00e0 penser ? Sans tomber dans la spirale bien huil\u00e9e de l\u2019\u00e9v\u00e9nementiel, nous gardons un regard attentif sur les mouvements du monde. Ce num\u00e9ro de Kanien, conjoncturel \u00e0 bien des \u00e9gards, apporte cependant l\u2019\u00e9lan renouvel\u00e9 de notre engagement. Bien des sujets pourraient faire l\u2019objet d\u2019analyses sp\u00e9cialis\u00e9es, o\u00f9 seraient convoqu\u00e9s plusieurs savoirs. La r\u00e9flexion th\u00e9ologique y gagnerait certainement. Et elle s\u2019affirmerait encore avec plus de consistance et de pertinence.\nC\u2019est un d\u00e9fi permanent. Il appelle et \u00e9veille des initiatives de pens\u00e9es propices \u00e0 la disputatio et ouvertes aux conflits d\u2019interpr\u00e9tation si caract\u00e9ristique de notre temps. Sur ce point, Kanien continuera d\u2019\u00eatre un cadre d\u2019\u00e9closion et d\u2019expression utile qui s\u2019inscrit dans le dynamisme d\u2019un discernement intellectuel digne de ce nom. Car l\u2019acte par lequel se formule un langage th\u00e9ologique, philosophique ou herm\u00e9neutique n\u2019\u00e9chappe pas \u00e0 l\u2019exigence d\u2019affermir et de consolider la foi. Qu\u2019il s\u2019agisse d\u2019une pens\u00e9e en prog\u00e8s ou d\u2019une exploration sp\u00e9culative assum\u00e9e, il importe de laisser \u00e9clore l\u2019expression de notre foi.\nLes voies de recherche font partie des propositions r\u00e9unies dans ce num\u00e9ro de Kanien. Elles parcourent des domaines vari\u00e9s, autant d\u2019 \u00ab occasions \u00bb qui appellent une pens\u00e9e suivie. L\u2019article inaugural trace les lignes de compr\u00e9hension de ce qu\u2019est l\u2019homme, de ce que fait l\u2019homme dans l\u2019irr\u00e9sistible expression de ses \u00ab passions avilissantes \u00bb. Le regard du bibliste, qui s\u2019appuie sur Rm 1, 26-27, aide \u00e0 la dissipation des id\u00e9es re\u00e7ues. Avec patience, J.-B. Matand Bulembat pr\u00e9sente la pens\u00e9e paulinienne sur l\u2019homosexualit\u00e9, forme d\u2019idol\u00e2trie, que l\u2019homme doit quitter pour retrouver la v\u00e9rit\u00e9 \u00e9vang\u00e9lique. Car la v\u00e9rit\u00e9 de l\u2019Evangile guide la r\u00e9flexion de l\u2019exp\u00e9rience du chr\u00e9tien. N\u2019est-ce pas ce que souligne la r\u00e9flexion autour d\u2019une pens\u00e9e bien trapue, celle de M. de Certeau ? En convoquant des \u00e9pist\u00e9mologies capables d\u2019autoriser un langage sur le th\u00e9ologique, de Certeau a innov\u00e9 les approches \u00e0 partir de l\u2019exp\u00e9rience mystique, l\u2019\u00e9criture de l\u2019histoire, l\u2019anthropologie du croire, la linguistique et, bien s\u00fbr, l\u2019histoire des id\u00e9es th\u00e9ologiques. Cette qu\u00eate des savoirs, articul\u00e9e \u00e0 la m\u00e9moire de la terre nourrici\u00e8re, ne vaut, au fond, que parce que l\u2019on en tire coh\u00e9rence avec soi et d\u00e9sir d\u2019approfondissement. La r\u00e9flexion de K. Diddy Brossala revient sur la n\u00e9cessit\u00e9 de concevoir l\u2019\u00e9ducation comme formation \u00e0 l\u2019int\u00e9rieur d\u2019un univers fait de transversalit\u00e9s : m\u00e9moire du pass\u00e9, d\u00e9fis du pr\u00e9sent, nouvelles perspectives&#8230;<\/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-90c5e89 e-flex e-con-boxed e-con e-parent\" data-id=\"90c5e89\" 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-189e9465 elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"189e9465\" 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-27132bab elementor-widget elementor-widget-july-heading\" data-id=\"27132bab\" 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-3b6717b2 elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"3b6717b2\" 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-2ab47416 e-flex e-con-boxed e-con e-parent\" data-id=\"2ab47416\" 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-7b6b963a e-con-full e-flex e-con e-child\" data-id=\"7b6b963a\" 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-5373a253 elementor-widget elementor-widget-july-heading\" data-id=\"5373a253\" 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\">Rm 1,26-27. Homosexualit\u00e9 et \u00e9vangile selon\nl\u2019ap\u00f4tre Paul<\/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\">How does Paul stand towards homosexuality regarding faith in Jesus Christ? What does he mean by sexual intercourse \u201ccontra natura\u201d? Does he make a difference between \u201ccontra natura\u201d for women and \u201ccontra natura\u201d for men? Is his position only related to his cultural context or is it his faith conviction? By putting verses 26-27 in their literary context and by exploiting the different parallelisms at play in the composition of Rm 1: 18-32 the key problem is evidenced: the abomination of idolatry which distorts the dispositions God has established. Homosexuality is a typical distortion of those dispositions. Thus, it should be condemned. Paul does not seem to condemn homosexuals because conversion to the true God, revealed through Christ, is a source of salvation for anyone who believes, no matter his previous religious affiliation.<\/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-3626fc46 e-con-full e-flex e-con e-child\" data-id=\"3626fc46\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-3647bf39 elementor-widget elementor-widget-july-heading\" data-id=\"3647bf39\" 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 Probl\u00e9matique Th\u00e9ologique Chez Michel\nDe Certeau<\/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\">Theological discourse is located at the junction of faithfulness of the tradition and the challenge of news questions. Without avoiding this exigency, theology carries the paradox of the achievement of revelation in history and the continuation of such a manifestation in the subjectivity of every believer. Therefore theology must also respond to the necessity of producing languages that take into account this complexity: plurality of experiences, interdisciplinary connection (philosophy, political theory, literature, history, etc.). In that, mystical experiences or those of the mystics allow us to be in contact with the singularity of ways of designating or representing 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>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-2224255 e-flex e-con-boxed e-con e-parent\" data-id=\"2224255\" 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-fea8903 e-con-full e-flex e-con e-child\" data-id=\"fea8903\" 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-835aaa7 elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"835aaa7\" 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-f4c6606 elementor-widget elementor-widget-july-heading\" data-id=\"f4c6606\" 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\">Sedimentation of Meaning and Projection:\nEducation and the Memory of the Land<\/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\">Education must be a means to creation and self-creation of both the educator and the educated. The words of education must speak in context and the world in which educational project is carried out must become a hermeneutical field. Education as a way of strategically looking at the world necessarily brings about historicity. Africans need to build up a new educational model that breaks away from the old colonial functionalist paradigm. Education must be a political act; it must strive toward the formation of a consciousness that can have an impact on society and on the structuring of the social reality. Education is thus a means to the empowerment of individuals and of society at large.<\/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-3effca9 e-con-full e-flex e-con e-child\" data-id=\"3effca9\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-891df63 elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"891df63\" 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>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-307f1730 e-flex e-con-boxed e-con e-parent\" data-id=\"307f1730\" 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-11c17c29 e-con-full e-flex e-con e-child\" data-id=\"11c17c29\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-76011158 elementor-align-right elementor-mobile-align-center elementor-widget elementor-widget-july-button\" data-id=\"76011158\" 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-2-2014-numero-2\/\" 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-2b24f874 e-con-full e-flex e-con e-child\" data-id=\"2b24f874\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-6d0f0941 elementor-align-left elementor-mobile-align-center elementor-widget elementor-widget-july-button\" data-id=\"6d0f0941\" 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\/volume-2\/articles_numero2_volume2_2014\/\" 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 \u00c9tudesJean-Bosco Matand Bulembat, Les d\u00e9viations sexuelles dans Rm 1,26-27. &#8230;&#8230;&#8230;&#8230;&#8230;&#8230;. 9 Yvon Christian Elenga, La probl\u00e8matique th\u00e9ologique chez Michel de Certeau. &#8230;&#8230;. 35 Kondjo Brossola Diddy, Sedimentation of Meaning and Projection: Education and the Memory of the Land. &#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;.. 59 RECENSIONS Gustavo Gutierrez et Gerhard Ludwig M\u00fcller, Aux c\u00f4t\u00e9s des pauvres. [&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-6750","page","type-page","status-publish","hentry","post-no-thumbnail"],"_links":{"self":[{"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/pages\/6750","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=6750"}],"version-history":[{"count":34,"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/pages\/6750\/revisions"}],"predecessor-version":[{"id":7282,"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/pages\/6750\/revisions\/7282"}],"wp:attachment":[{"href":"https:\/\/www.revue-kanien.com\/en\/wp-json\/wp\/v2\/media?parent=6750"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}