Théologie et philosophie face au commencement

7RXWHSHQVpHVHPEOHDVSLUpHSDUOHFRPPHQFHPHQW$XFRPPHQFHPHQW pWDLWOD3DUROH*RHWKHWUDGXLW$XFRPPHQFHPHQWpWDLWO¶$FWLRQ©,P$Q IDQJZDUGLH7DWª)DXVW, Studierzimmer

'DQVVDGLVFXVVLRQGHODSKLORVRSKLHGH+HJHO.DUO%DUWKDYDLWUHFRQQXHQ HOOHXQH©SKLORVRSKLHGHODFRQ¿DQFHHQVRLªF¶HVWjGLUHHQGp¿QLWLYH XQHFRQQDLVVDQFHGHODYpULWpIRQGpHQRQVXUWHOOHRXWHOOHFKRVHGRQQpH

©௘PDLVVXUXQHOLDLVRQLQWLPHDYHFO¶RULJLQHGHUQLqUHGHWRXWHVOHVFKRVHV

/HOLHQHQWUHFRPPHQFHPHQWHWQDWDOLWpHVWXQWKqPHFHQWUDOGDQVODSHQVpHG¶+DQQDK

$UHQGW&I-HDQ&ODXGH(VOLQ©/HSRXYRLUGHFRPPHQFHU+DQQDK$UHQGWHWVDLQW$XJXVWLQ», Esprit RFWREUH S 0\ULDP 5HYDXOW G¶$OORQQHV Le pouvoir des commence-

ments. Essai sur l’autorité3DULV6HXLO.

Le pouvoir de commencer et l’illusion des origines GRQQpHVª௘

7RXWHODSKLORVRSKLHPRGHUQHGH'HVFDUWHVj+XVVHUOVHPEOHREVpGpHSDU FHWWHTXHVWLRQGXFRPPHQFHPHQW©5LHQQ¶HVWSOXVGLI¿FLOHTXHGHFRP PHQFHUªDYRXDLW)LFKWHXQGHVFKDPSLRQVWRXWHFDWpJRULHGHOD SDVVLRQGX FRPPHQFHUGqVOHVSUHPLHUVSDVGHVDThéorie de la science GH(W RQSHXWVDQVGRXWHFRPSUHQGUHWRXWHODSKLORVRSKLHGH+HJHOHWHQSDUWL FXOLHUVD Phénoménologie de l’Esprit FRPPHXQUHIXVGHVLWXHUOH FRPPHQFHPHQWDEVROXRXOHSULQFLSHGDQVO¶DEVWUDFWLRQGXJpQpUDOdas AllgemeineHWGHOHVDLVLUDXFRQWUDLUHFRPPHOH résultat GHODGLDOHFWLTXH KLVWRULTXHGXVXMHWHQTXrWHGHVDYpULWpXOWLPH/HVDYRLUDEVROXFRPPH UpVXOWDWHVWOHYUDLFRPPHQFHPHQWHQWDQWTXHOHFRPPHQFHPHQWQHVH UpYqOHTX¶DXWHUPHLQ¿QLGXSURFHVVXVGHO¶(VSULW©6LGRQFFHWHVSULWTXL SDUDvWSDUWLUGHVRLVHXOHPHQWUHFRPPHQFHVDFXOWXUHGHSXLVOHGpEXWF¶HVW HQPrPHWHPSVjXQQLYHDXSOXVpOHYpTX¶LOFRPPHQFHª(QWUHFHWWHVX SHUEHFRQFOXVLRQGHOD Phénoménologie KpJpOLHQQHTXLQRXHOHFHUFOHGX FRPPHQFHPHQWHWGXUpVXOWDWHQVLWXDQWOHVDYRLUDEVROXFRPPHXQUpVXOWDW provisoire DSSHODQWXQ nouveau commencement, un re-commencementHW ODTXrWHLQFHVVDQWHG¶XQVDYRLUSULPRUGLDOGDQVODSKpQRPpQRORJLHGH+XV VHUOO¶pFDUWQ¶HVWSDVVLYHUWLJLQHX[TXHO¶RQDVRXYHQWFUX

&KH]6FKHOOLQJODTXHVWLRQGXFRPPHQFHPHQWVHPEOHLQGLVVRFLDEOHGHOD TXHVWLRQ GH OD OLEHUWp௘ 'DQV OHV IDPHXVHV UHFKHUFKHV VXU OD OLEHUWp KX PDLQHGHXQGHVSUREOqPHVOHVSOXVGLI¿FLOHVHVWFHOXLGHODGLDOHF WLTXHGHODQpFHVVLWpHWGHODOLEHUWp/DFRQFHSWLRQVSpFXODWLYHTXHVHIDLW OHSKLORVRSKHGHODOLEHUWpOHFRQGXLWGDQVGHVSURIRQGHXUVDGPLUDEOHVHW SDUDGR[DOHV3OXVUDGLFDOHPHQWTXH)LFKWH6FKHOOLQJSHQVHHQHIIHWO¶pWDW RULJLQDLUHGHODFUpDWXUHKXPDLQHFRPPHXQpWDWWUDQVFHQGDQWDOGHQRQ GpFLVLRQRXG¶LQGpFLVLRQTXLFRQVWLWXHSRXUDLQVLGLUHOHUHVVRUWGHO¶DFWH KXPDLQGHFRPPHQFHURXVHGpFLGHU,OHQGpFRXOHXQHTXDVLLGHQWL¿FDWLRQ GHODFUpDWXUHHWGHVRQFUpDWHXU©/¶KRPPHTXRLTXHQpDXVVLGDQVOH WHPSVHVWFUppDXFRPPHQFHPHQWGHODFUpDWLRQOHFHQWUH௘/¶DFWHSDUOH

Hegel, WUDG IU 1HXFKkWHO 'HODFKDX[ HW 1LHVWOp S = Die protestantische Theologie im 19. Jahrhundert, =ULFK(YDQJHOLVFKHU9HUODJ=ROOLNRQS©«VRQGHUQ XP:DKUKHLWXPHLQHVROFKH(UNHQQWQLVGLHLKUH%HJUQGXQJQLFKWLQLUJHQGHLQHU*HJHEHQKHLWDOV VROFKHUVRQGHUQLQGHUHQ9HUNQSIXQJPLWGHPOHW]WHQ8UVSUXQJDOOHV*HJHEHQVHLQVKDWª

La théorie de la science. Exposé de 1804, WUDGIU3DULV$XELHUS

Phénoménologie de l’Esprit ,,WUDGIU3DULV*DOOLPDUG/LYUHGHSRFKHS

Phänomenologie des Geistes,+DPEXUJ)HOL[0HLQHU9HUODJS

&I(PLOLR%ULWRPhilosophie et théologie dans l’œuvre de Schelling3DULV&HUI

La théologie et l’éthique dans l’espace public

TXHO VD YLH HVW GpWHUPLQpH GDQV OH WHPSV Q¶DSSDUWLHQW SDV OXLPrPH DX WHPSVPDLVjO¶pWHUQLWp«3DUOXLODYLHGHO¶KRPPHV¶pWHQGMXVTX¶DX FRPPHQFHPHQWGHODFUpDWLRQF¶HVWSRXUTXRLLOHVWDXVVLHQGHKRUVGHFH TXLHVWFUppOLEUHHWOXLPrPHFRPPHQFHPHQWpWHUQHOª6HGpIHQGDQWGHV DFFXVDWLRQVGHSDQWKpLVPH6FKHOOLQJSRVHODGLVWLQFWLRQUDGLFDOHGXIRQGH PHQWHWGHO¶DPRXUHWSUHQGOHULVTXHIRUPLGDEOHGHSHQVHUODFRQWUDGLFWLRQ GH GHX[SULQFLSHVHQ'LHXPDLVGHO¶DXWUHF{WpFHGXDOLVPHDYDQWGHUQLHU QHFRQWUHYLHQWHQULHQO¶XQLWpSUHPLqUHGHO¶DEVROXSHQVpFRPPHIRQGH PHQW RULJLQDLUH Urgrund HW ¿QDOHPHQW FRPPH QRQIRQGHPHQW Un-

grund DEvPHRXLQGLIIpUHQFH

6XUOHSODQH[LVWHQWLHO6FKHOOLQJpQRQFHODWKqVHGHODWULVWHVVHFRQVWLWXWLYH GHOD¿QLWXGH¹¹2UODPpGLWDWLRQVXUOHFRPPHQFHPHQWFRPPHSRXYRLUQH VHUDLWHOOHSDVXQUHPqGHHQTXHOTXHVRUWHFRQWUHVHPEODEOHWULVWHVVHD¿Q G¶HPSrFKHU TXH FHWWH GHUQLqUH GHYLHQQH OD WRQDOLWp GRPLQDQWH GH O¶H[LV WHQFHDORUVTX¶HOOHQ¶HQHVWVDQVGRXWHTX¶XQHFRPSRVDQWH"

Au sujet de l’Ursprung

/HMHXQH.DUO%DUWKDpWpIRUWHPHQWPDUTXpSDUODUpFHSWLRQFULWLTXHTXH VRQIUqUH+HLQULFKDYDLWHIIHFWXpHQRWDPPHQWGDQVVDFRQIpUHQFHGH VXU OD FRQQDLVVDQFH GH 'LHX GH OD FDWpJRULH G¶RULJLQH Ursprung WHOOH TX¶HOOH DYDLW pWp SUREOpPDWLVpH SDU OH SKLORVRSKH GH 0DUEXUJ +HUPDQQ

&RKHQ,ODOXLPrPHUHSULVFHWWHLGpHHQGDQVODGHX[LqPHpGLWLRQ GHVRQRömerbriefSRXUH[SULPHUO¶DEVROXHWUDQVFHQGDQFHGH'LHXVDWR

tale altérité 0DLV OD FDWpJRULH G¶RULJLQH QH VH OLPLWH SDV j GpVLJQHU OD

WUDQVFHQGDQFH(OOHEDOLVHDXVVLXQH critique essentielle du donné RQHQ UHWURXYHODWUDFHMXVTXHGDQVODGLVFXVVLRQGXYLHX[%DUWKDYHF+HJHO/H UpHOQ¶HVWSDVHQOXLPrPHOHUDWLRQQHO/HUpHOQRQVHXOHPHQWRXYUHVXUOH

Recherches sur la liberté humaine, WUDGSDU0DUF5LFKLU3DULV3D\RWS La liberté humaineWUDGSDU%*LOVRQ3DULV9ULQS

Recherches sur la liberté humaineRSFLWS /DOLEHUWpKXPDLQHRSFLWS.

11 Recherches sur la liberté humaine, op. cit., S La liberté humaine, op. cit.S

9RLU O¶pWXGH FLUFRQVWDQFLpH GH -RKDQQ )ULHGULFK /RKPDQQ Karl Barth und der Neukantianismus, %HUOLQ'H*UX\WHU

3RXUODGLIIpUHQFHGDQVO¶XVDJHGXFRQFHSWG¶RULJLQHHQWUHODSUHPLqUHHWODGHX[LqPH pGLWLRQGXRömerbriefFI/RKPDQQ op. cit.,SVV

Le pouvoir de commencer et l’illusion des origines

WUDQVFHQGDQWPDLVFHIDLVDQWLOV¶DWWHVWHOXLPrPHGDQVVDOLPLWHFRQVWLWX WLYH,OVHYLWHQUpJLPHGHVpSDUDWLRQG¶pFDUW7HOOHHVWODFRQGLWLRQGHO¶KLV WRLUH GH O¶LQLWLDWLYH GH OD OLEHUWp ¿QDOHPHQW HQ QH VH SUHQDQW SDV SRXU O¶RULJLQHGHWRXWHVFKRVHVOHVXMHWVHGpFRXYUHFDSDEOHGHFRPPHQFHUKXP EOHPHQWGDQVOHVLQJXOLHUGHIDoRQUHVSRQVDEOHHWDXGLEOHGpWHFWDEOH 'DQVODKirchliche Dogmatik ,,HQ%DUWKSUHQGUDVHVGLVWDQFHVSDU UDSSRUW j OD FDWpJRULH G¶RULJLQH TX¶LO MXJH GpVRUPDLV WURS IRUPHOOH SRXU UHQGUHFRPSWHGX'LHXELEOLTXH௘3RXUWDQWODTXHVWLRQGXFRPPHQFHPHQW AnfangUHVWHLFLFHQWUDOH/HWH[WHDOOHPDQGOHGLWRQQHSHXWSOXVFODLUH PHQW©'HU$QIDQJXQVHUHU(UNHQQWQLV*RWWHV±GLHVHV*RWW±LVWQLFKWLQ

$QIDQJGHQZLUPLWLKPPDFKHQN|QQWHQª.',,SDogmatique ,,SDIIDLEOLWFHWWHUpSpWLWLRQFULWLTXHGXPRWAnfang ©QRXVQHSRX YRQVSDVSUHQGUHO¶LQLWLDWLYHGHFRQQDvWUH'LHX«ª,O\DGRQFLFLDXVVL FKDQJHPHQWHWFKDQJHPHQW8QFKDQJHPHQWTXLVHUDLWHQQRWUHSRXYRLUHW XQFKDQJHPHQWTXHVHXO'LHXDOHSRXYRLUG¶LQLWLHU/HSRXYRLUGHFRPPHQ FHUHVWGRQFOHSURSUHGH'LHXVLGXPRLQVXQWHOFRPPHQFHPHQWGRLWDOOHU jO¶HVVHQWLHOHWGRQFrWUHFRPSULVFRPPHXQYUDLFRPPHQFHPHQWFRPPH OH FRPPHQFHPHQW DEVROX RX LQ¿QL G¶XQ DXWKHQWLTXH FKDQJHPHQW G¶XQH FRQQDLVVDQFHQRXYHOOHGHODYUDLHRULJLQHRXGHODYUDLHWUDQVFHQGDQFH /HW\SHGHV\VWqPHTXLVHYRLWLFLFULWLTXpHWUHIXVpHVWOHV\VWqPHVSpFXOD WLITXLSUpWHQGUDLWSRXYRLUV¶LQVWDOOHUHWV¶LQVFULUHGDQVOHFHUFOHGHO¶DFWHHW GHO¶rWUHGHODFRQQDLVVDQFHHWGHO¶RULJLQH

Quand la Bible parle de commencement

'DQVVRQFRXUVEHUOLQRLVGH Schöpfung und Fall,OHWRXWMHXQH SURIHVVHXU%RQKRHIIHUQpHQIDLWGpMjODGpPRQVWUDWLRQGHVRQVW\OH V\QWKpWLTXHHWSURYRFDWHXU©4XHOD%LEOHSDUOHGXFRPPHQFHPHQWYRLOj TXLLUULWHOHPRQGHHWTXLQRXVLUULWH&DUQRXVQHSRXYRQVSDVSDUOHUGX FRPPHQFHPHQWQRWUHSHQVpHV¶DUUrWHOjRFRPPHQFHOHFRPPHQFHPHQW HOOHDUULYHjVRQWHUPH(WSRXUWDQWFKHUFKHUjVHSRVHUODTXHVWLRQGXFRP PHQFHPHQWF¶HVWODSDVVLRQODSOXVLQWLPHGHQRWUHSHQVpHF¶HVWELHQFH TXLHQ¿QGHFRPSWHIDLWH[LVWHUWRXWTXHVWLRQQHPHQWDXWKHQWLTXH1RXV VDYRQVTX¶LOQRXVIDXWFRQVWDPPHQWSRVHUFHWWHTXHVWLRQHWSRXUWDQWTXH FHODQHQRXVHVWSDVSRVVLEOH3RXUTXRL"3DUFHTXHOHFRPPHQFHPHQWF¶HVW O¶LQ¿QLHWTXHQRXVQHSRXYRQVFRQFHYRLUO¶LQ¿QLTXHFRPPHFHTXLQ¶DSDV

.',,SHW Dogmatique ,,SHW,,S

La théologie et l’éthique dans l’espace public

GH¿QGRQFSUpFLVpPHQWFRPPHFHTXLQ¶DSDVGHFRPPHQFHPHQWª

%RQKRHIIHUFRPPHQWHLFLODSUHPLqUHSKUDVHGXOLYUHGHOD*HQqVH©$X FRPPHQFHPHQW'LHXFUpDOHVFLHX[HWODWHUUHª&HQ¶HVWSDVXQFRPPHQ FHPHQW©DYDQW'LHXªFHTXLVHUDLWDEVXUGHPDLVELHQGHPDQLqUHSDUD GR[DOHXQ©FRPPHQFHPHQWpWHUQHOªXQFRPPHQFHPHQWOLpjO¶DJLUGH 'LHXOXLPrPH/DQRWLRQGHFRPPHQFHPHQWHVWGRQFVRUWLHGHVDVLJQL¿

FDWLRQFKURQRORJLTXHHWWHPSRUHOOH&RPPHOHQRWH%RQKRHIIHU©OHFRP PHQFHPHQWF¶HVWO¶LQ¿QLª

/D SUHXYH TXH %RQKRHIIHU QH VH UHSUpVHQWH SDV OH FRPPHQFHPHQW HQ WHUPHVFKURQRORJLTXHVF¶HVWTX¶LODI¿UPHGDQVODIRXOpHHWVDQVFULHUJDUH TXH©OHFRPPHQFHPHQWF¶HVWODOLEHUWpª ,Q¿QLHWOLEHUWpVRQW SODFpVHQUHODWLRQpWURLWHDXSRLQWPrPHG¶DSSDUDvWUHFRPPHV\QRQ\PHV ,OQHV¶DJLWGRQFSDVG¶XQHWKqVHPpWDSK\VLTXHSRUWDQWVXUOHVWDWXWGHO¶RUL JLQHHQWDQWTXHWHOOHPDLVG¶XQHFRQQH[LRQHQWUHOHVXMHWH[LVWDQWHWVRQ IRQGHPHQW3OXVQHWWHPHQWTXHOHFRPPHQFHPHQWTXLUHVWHPHQDFpSDU O¶pTXLYRTXH FKURQRORJLTXH OD OLEHUWp TXH QRXV SHQVRQV QRUPDOHPHQW FRPPH FDWpJRULH KXPDLQH HVW RSSRVpH WKpRORJLTXHPHQW j OD QpFHVVLWp 'LHX HVW OLEUH O¶KRPPH HVW VRXPLV j OD ORL GH OD QpFHVVLWp LO QH SHXW

©FRQFHYRLUODOLEHUWpTXHGDQVODQpFHVVLWpª DOOXVLRQFODLUHj+H JHO/H©YUDLLQ¿QLª'LHXHVWOLEUH&¶HVWXQHUHIRUPXODWLRQIXOJXUDQWHGX WKqPHFODVVLTXHGHO¶DVpLWpGH'LHXFRPSULVHFRPPH©DXWRQRPLHUDGL FDOHª7UXW]5HQGWRUIIjSURSRVGH.DUO%DUWK

$QDO\VDQWOHSURFHVVXVGHODUpJUHVVLRQjO¶LQ¿QL%RQKRHIIHUFRQVWDWHTXH O¶KRPPHVHPHXWXQLTXHPHQWGDQVXQFHUFOHFRPPH©SHQVpHGHVKXPDLQV GpFKXVªODSHQVpHKXPDLQH©Q¶DSDVGHFRPPHQFHPHQWanfangslosFDU F¶HVWXQFHUFOHª 1RQVHXOHPHQW©QRXVSHQVRQVGHIDoRQFLUFX ODLUHªPDLVQRWUHH[LVWHQFHHOOHPrPHVHGpURXOHGHIDoRQFLUFXODLUH

%RQKRHIIHU QH IRXUQLW j VHV DXGLWHXUV DXFXQH EpTXLOOH SKLORVRSKLTXH RX WKpRORJLTXHSRXUOHVDLGHUjFRPSUHQGUHO¶DUULqUHIRQGGHVHVDI¿UPDWLRQV 9XFHTXHQRXVDYRQVDYDQFpSOXVKDXWDXVXMHWGH%DUWKHWGHVHVOLHQVDYHF OHQpRNDQWLVPHGH0DUERXUJHWYXSDUDLOOHXUVFHTXHQRXVFRQQDLVVRQV

Création et chuteWUDGIU3DULV%D\DUGS /¶pGLWLRQFULWLTXHDOOHPDQGH

VHWURXYHGDQVOHV Dietrich Bonhoeffer Werke III0XQLFK.DLVHU-HFLWHODUpIpUHQFHDOOH PDQGHHQVHFRQGHDSUqVODSDJLQDWLRQIUDQoDLVH

)DLVDQWOHOLHQWKpRORJLTXHPHQWDYHFOH3URORJXHGH-HDQ3DXO%HDXFKDPSVRXOLJQHUD TXH©ODSDUROHHVWDYDQWOHVFKRVHVªTestament biblique3DULV%D\DUGS&IcHTX¶LOGLW GpMjGDQVL’un et l’autre Testament. 2. Accomplir les Ecritures3DULV6HXLOSVV

Le pouvoir de commencer et l’illusion des origines

GHVVRXUFHVLQWHOOHFWXHOOHVGXMHXQHSURIHVVHXU%RQKRHIIHUQRXVSRXYRQV VXSSRVHUTXHFHGHUQLHUV¶DSSXLHLPSOLFLWHPHQWVXUVDFRQQDLVVDQFHSUR IRQGHGHODSKLORVRSKLHPRGHUQHHQSDUWLFXOLHUGH.DQWHWGHO¶LGpDOLVPH DOOHPDQGGRQWLOYHQDLWGHGLVFXWHUHQGDQVVDWKqVHG¶KDELOLWDWLRQ Akt und Sein

&RPPHO¶pFULW$QGUp'XPDVHQ©ODV\PSDWKLHWKpRORJLTXHGXMHXQH

%RQKRHIIHUSRXUOHWUDQVFHQGDQWDOLVPHGH.DQWHVWDXVVLpYLGHQWHTXHVRQ UHIXVGHO¶LGpDOLVPHDEVROXª6HORQ'XPDV%RQKRHIIHUUDGLFDOLVHOHNDQ WLVPH©FRPPHXQHSKLORVRSKLHGHODOLPLWHHWGHO¶LQDWWHLJQDEOHªS DX[DQWLSRGHVGHO¶©LGpDOLVPHPRQLVWHªGH)LFKWH'XPDVQRWHFRPPH HQSDVVDQWO¶DGPLUDWLRQGH%RQKRHIIHUSRXUODWHQWDWLYHGHV\QWKqVHRSpUpH SDU+HJHOPrPHVLVDUpFRQFLOLDWLRQWURSEHOOHHQWUHDFWHHWrWUHUHOqYHGH O¶DYHXPrPHGH%RQKRHIIHUG¶XQHSKLORVRSKLHSOXVDQJpOLTXHTX¶KXPDLQH 'XPDVSQRWHFIAkt und Sein : ©+HJHOVFKUHLEWHLQH3KLORVRSKLH GHU(QJHODEHUQLFKWGHVPHQVFKOLFKHQ'DVHLQVª௘

,OQHIDXWSDVVRXVHVWLPHUFHWWHUDGLFDOLVDWLRQGXNDQWLVPHGRQWSDUOH'X PDVHQ/HMHXQH%RQKRHIIHUWUqVPDUTXpSDUSein und Zeit GH+HL GHJJHU LQVLVWH VXU OH FDUDFWqUH H[LVWHQWLHO FRQVWLWXWLI GH OD SKLORVRSKLH

©+LHULVWGDV3KLORVRSKLHUHQVHOEVWZHVHQKDIWGDVHLQVEH]RJHQª 2UF¶HVWMXVWHPHQWFHWWHH[LVWHQWLDOLWpGXVXMHWTXLSRUWHVDSURSUHFRQWUD GLFWLRQ HW TXL YLHQW OLPLWHU XQH YLVLRQ SXUHPHQW WUDQVFHQGDQWDOH GH VD FRQGLWLRQ©GDV,FKNRPPWQLFKWGXUFKVLFKVHOEVWEHUVLFKVHOEVWKLQDXV (VLVWLQVLFKJHIDQJHQHVVLHKWQXUVLFKDXFKZHQQHVDQGHUHVVLHKWVHOEVW ZHQQHV*RWWVHKHQZLOO ª

/DFO{WXUHGX-HPDQTXHDXVVLELHQO¶DXWUHTXH'LHXODFULWLTXHSKLORVR SKLTXHHVWIRUPXOpHHQGHVWHUPHVIRUWSURFKHVG¶XQHWKpRORJLHGHODFRQGL WLRQSpFKHUHVVHGHODFUpDWXUHSUHXYHHQVRLWTXHTXHOTXHVOLJQHVSOXVEDV

%RQKRHIIHUUDSSHOOHTXHODGRJPDWLTXHSURWHVWDQWHSDUODLWLFLGH©FRUUXS WLRQ GH OD UDLVRQ ª 7RXWH OD FRQVWUXFWLRQ GH OD WKqVH G¶KDELOLWDWLRQ YD G¶DLOOHXUV GDQV FH VHQV DSUqV DYRLU UDGLFDOLVp OH WUDQVFHQGDQWDOLVPH GH O¶DFWHSRXUPRQWUHUVRQRXYHUWXUHFRQVWLWXWLYHVXUODWUDQVFHQGDQFHGHO¶rWUH

%RQKRHIIHUYDV¶HIIRUFHUGHUHSHQVHUWKpRORJLTXHPHQWOHSUREOqPHDFWHrWUH

Une théologie de la réalité : Dietrich Bonhoeffer*HQqYH/DERUHW)LGHVS $NWXQG6HLQ7UDQV]HQGHQWDOSKLORVRSKLHXQG2QWRORJLHLQGHUV\VWHPDWLVFKHQ7KHRORJLH (1931), 'LHWULFK%RQKRHIIHU:HUNH,,0XQLFK.DLVHUSSGHO¶pGLWLRQRULJLQDOH.

/HVFKLIIUHVHQWUHSDUHQWKqVHVGDQVOHWH[WHUHQYRLHQWjFHWRXYUDJH

La théologie et l’éthique dans l’espace public

HQDXVFXOWDQWFHTXLGDQVODUpYpODWLRQWLHQWjODIRLVGHO¶DFWHHWGHO¶rWUH 'pMjWUqVPDUTXpSDU%DUWK%RQKRHIIHUUHFRQQDvWFODLUHPHQWTXHOH-HQH SHXW MDPDLV GLUH © 'LHX HVW ª VDQV DMRXWHU LPPpGLDWHPHQW OH FRQWUDLUH

©'LHXQ¶HVWSDVª

7HOHVWELHQVHORQ%RQKRHIIHUOH©SRLQWGHGpSDUWWUDQVFHQGDQWDOªtrans-

zendentaler AnsatzGH%DUWK 3. Re-commencer et persévérer

1RXVH[LVWRQVGRQFHQDFWH(QDFWHRXYHUWVXUGXWUDQVFHQGDQWHWGpFRX YHUWIDFHDXP\VWqUHDXVHFUHWLPSpQpWUDEOHjODOLEHUWpGHO¶DXWUHKRPPH QRWUHIUqUHQRWUHV°XUQRWUHLQFRPSDUDEOHVHPEODEOHVLQJXOLHUPLQXV FXOHDKXULVVDQWGpOLFLHX[0DLVFHWDFWHQ¶HVWMDPDLVVDQVXQIRQGG¶rWUH HQ VHV DPELYDOHQFHV PrPH DLQVL TX¶D WHQWp GH OH SHQVHU 6FKHOOLQJ j XQ QLYHDXGHUDGLFDOLWpTXH%RQKRHIIHUVHPEOHQ¶DYRLUTX¶HIÀHXUp/DGLDOHF WLTXHGHO¶DFWHHWGHO¶rWUHHVWLQVpSDUDEOHGHO¶H[SpULHQFHH[LVWHQWLHOOHGHOD QRVWDOJLH HW GH OD WULVWHVVH GH OD VpSDUDWLRQ HW GH OD GpFKLUXUH 1RXV QH VRPPHV SDV VHXOHPHQW GHV rWUHV GH UHODWLRQ HW G¶HQWHQWH GH GLDORJXH HW G¶RXYHUWXUHPDLVDXVVLGHVrWUHVGHUpDFWLRQHWGHPDOHQWHQGXGHULSRVWH HWG¶HQIHUPHPHQWG¶HQWrWHPHQWHWGHVROLWXGH

7KpPDWLVDQWOHVOLHQVSDUDGR[DX[HQWUHO¶(FULWXUHGXFRPPHQFHPHQWHWOH FRPPHQFHPHQWGHO¶(FULWXUH3DXO%HDXFKDPSDYDLWPDJQL¿TXHPHQWSUR SRVpGH©UHYHQLUDXFRPPHQFHPHQWLQWURXYDEOHª&¶HVWTX¶HQHIIHWQRWUH SDVVLRQLQ¿QLHGXFRPPHQFHPHQWVLIRUWHPHQWPLVHHQH[HUJXHSDU%RQ KRHIIHUHQVDIRUPXOHODSLGDLUHGHEXWWHVXUODWHQVLRQHQWUHXQ FRPPHQFHPHQWLPDJLQpHW©O¶DYHXGHVRQDEVHQFHª%HDXFKDPSS /HPDJQL¿TXHOHWHUULEOHWKqPHGHO¶DEvPHPLVHQpYLGHQFHSDU6FKHOOLQJ QRXVGRQQHOHYHUWLJHPDLVVDQVFHYHUWLJHQRXVVHULRQVLQFDSDEOHVG¶HQ WUHYRLUODVSOHQGHXUGXYUDLGXEHDXGXERQGXMXVWH

,OQ¶\DSDVG¶DXWUHLVVXHSRXUODWKpRORJLHTXHGHUHFRQQDvWUHFHWWHRVFLOOD WLRQDXF°XUGHQRWUHTXrWHGH'LHXHWGXFRPPHQFHPHQWGHWRXWHVFKRVHV

/RKPDQQVRXOLJQHTXHFHSRLQWGHGpSDUWGRLWEHDXFRXSSOXVFKH]%DUWKDXWUDQVFHQGDQ WDOLVPHGHO¶(FROHGH0DUERXUJTX¶j+HJHOHWLOYRLWO¶DQDO\VHGH%RQKRHIIHUDXVXMHWGH%DUWK FRQ¿UPpHSDUOHVUHFKHUFKHVDFWXHOOHVDXVXMHWGHODFDWpJRULHG¶RULJLQH op. cit.,SV

L’un et l’autre Testament 2, op. cit., S

Le pouvoir de commencer et l’illusion des origines

/¶LGpHPrPHGHV\VWqPHVHKHXUWHjFHWWHRVFLOODWLRQFRQVWLWXWLYH1RXVQH YRXORQVSDVGLUHSDUOjTXHWRXWHLGpHGHV\VWqPHVRLWFDGXTXHPDLVTXHOH VHXOV\VWqPHTXLYDLOOHHVWFHOXLTXLSUHQGHQFRPSWHFHWWHIDLOOH

3DXO5LF°XUUHSUHQGODTXHVWLRQVRXVO¶DQJOHGHO¶pQHUJLHGXFRPPHQFH PHQWFRPPHLQDXJXUDWLRQ7RXWFRPPHQFHPHQWHVWHQXQVHQVDEVROX௘

0DLVODUDGLFDOLWpGHFHWWHVpSDUDWLRQHVWHQPrPHWHPSVFHTXLUHQGSRV VLEOHODFRQVLVWDQFHGHQRWUHDJLUODFRQWLQXDWLRQGHQRWUHrWUHDXPRQGH 6DQVFHVVHQRXVUHYHQRQVjODTXHVWLRQGHO¶RULJLQHPDLVF¶HVWVHXOHPHQW GDQV O¶DSUqVFRXS GH O¶H[LVWHQFH HW GH OD UpÀH[LRQ © &¶HVW GDQVl’après-

coup TX¶HVWUHFRQQXHODIRQFWLRQLQDXJXUDOHGXFRPPHQFHPHQWª(Q PrPHWHPSVXQUHWRXUHQDUULqUHXQHJpQpDORJLHQHVXI¿WSDVO¶DSUqV FRXS QpFHVVLWH XQ © GpFHQWUHPHQW UDGLFDO GX VXMHW ª(ibid. H[WLUSDQW OD FRQVFLHQFHGHVRQLPPDQHQFHHWGHVDFLUFXODULWpSRXUO¶H[SRVHUYpULWDEOH PHQWjVDWUDQVFHQGDQFH$KDXWHXUG¶KRPPHO¶RULJLQHHVWOLWWpUDOHPHQW

©LQVDLVLVVDEOHªGHPDQLqUHUpSpWpHPDLVF¶HVWSUpFLVpPHQWFHWWHLQ VDLVLVVDELOLWpTXLUHQGSRVVLEOHO¶pPHUJHQFHGXVXMHWHQVHVDFWHVHWVHVSDU FRXUVOLEUHV

/HPRW©DEVROXªDSSOLTXpDXFRPPHQFHPHQWQ¶DXUDSDVOHPrPHVHQV VHORQTX¶HVWHQYLVDJpFRPPHVXMHWXQGLHXRXXQVLPSOHKRPPH/HSRX YRLUGHO¶KRPPHjODGLIIpUHQFHGHFHOXLGH'LHXHVWGHFRPPHQFHUGDQV O¶LQFHUWLWXGHDEVROXH/¶DEVROXGHO¶KRPPHHVWG¶DERUGXQDEVROXQpJDWLIXQ DEVROXHQFUHX[XQDEVROXGHSHUWHG¶LQVWDELOLWpGHGRXWH/¶KRPPHFRP PHQFHHQQLDQWHQVHGpQLDQWHQVHGpOLDQWGXGRQQp

/¶KRPPHVHODQFHjO¶HDXVDQV¿OHWVDQVJDUDQWLH'HODPDQLqUHGRQW'LHX VHODQFHjO¶HDXFHUWHVQRXVQHVDYRQVULHQVLQRQjWUDYHUVOHJHVWHGX)LOV jODFURL[0DLVMXVWHPHQWOHFRPPHQFHPHQWDEVROXGHO¶KRPPH-pVXVj ODFURL[HVWKXPDLQWUqVKXPDLQLOQHVSpFXOHHQULHQFRPPHDFWHKX PDLQVXUOHSDUDFKXWHGHODUpVXUUHFWLRQ

,Q3DXO5LFRHXU$QGUp/DFRFTXHPenser la Bible3DULV6HXLOS/HVFKLIIUHV HQWUHSDUHQWKqVHVGDQVOHWH[WHUHQYRLHQWjFHWRXYUDJH

La théologie et l’éthique dans l’espace public

L’origine du monde ?

2UF¶HVWOHFRPPHQFHPHQWLQ¿QLGH'LHXjQRXVUHIXVpVHXOHPHQWRIIHUW en exemple indirect, en inspiration dérivée. Un commencement miroitant G¶XQpFODWVDQV¿QSRXUTXHQRXVDSSUHQLRQVjUD\RQQHUjQRWUHPHVXUH 2Q GLW TXH -DFTXHV /DFDQ V¶pWDLW RIIHUW L’origine du monde GH *XVWDYH

&RXUEHWHWTXHOHFpOqEUHWDEOHDXpWDLWGLVVLPXOpGDQVODFKDPEUHRLOUH FHYDLWVHVSDWLHQWV,OOHGpFRXYUDLWGHWHPSVHQWHPSV$TXL"3RXUTXRL"

$XQRPGHTXHOOH/RLGX3qUH"

,O\DXQFKRFSOXVVFDQGDOHX[FDUSOXVRULJLQDLUHSOXVUDGLFDO1RXVGH-

vons accepter que nous n’avons pas le pouvoir de commencer. Que la création du monde suppose un commencement plus absolu que nos petits commencements indispensables et inéluctables.

1RXVGHYRQVDFFHSWHUTX¶LO\DFRPPHGLW5LF°XUXQHDQWpFpGHQFHjQRV FRPPHQFHPHQWVTXHQRXVFRPPHQoRQVVXUTXHOTXHFKRVHSOXW{WTXHVXU ULHQ1RWUHLQFDSDFLWpGHFRPPHQFHUDYHFSXLVVDQFHGHFRPPHQFHUGDQV OHUpHOQRXVLQYLWHjO¶KXPLOLWpGHO¶LPLWDWLRQGHODUpSpWLWLRQGHODUpFUpD WLRQG¶XQHQWUHGHX[RQRXVQHVRPPHVQLOH&UpDWHXUQLO¶DXWUHKRPPH HQVRQP\VWqUHLQDFFHVVLEOH7HOOHHVWODJUkFHG¶XQHH[LVWHQFHHQDFWHSRXU TXHGHO¶rWUHWURXYHSODFHjQRVF{WpVpFODWHGHMXELODWLRQFRQWDJLHXVHDO OXPHGHGLVFUHWVUHFRPPHQFHPHQWV

1RXVUHGpFRXYURQVDORUVXQDXWUHVHQVGX FRPPHQFHPHQW¿QL TXLHVWQRWUH ORWjWRXV&RPPHQFHUGDQVODFRQVFLHQFHGHO¶LQ¿QLDIÀHXUDQWHWTXHVWLRQ QDQWDVVXPHUODFRQWLQJHQFHUDGLFDOHGHQRWUHFRPPHQFHPHQWj UpSpWL WLRQQ¶HVWFHSDVSUHQGUHDFWHTXHOHYUDLFRPPHQFHPHQWKXPDLQFRP PHQFHVHXOHPHQWTXDQGLOFRPPHQFHGHPDQLqUHingénue, innovante, sur-

prenante, imprévue "1RXVQ¶DYRQVSDVFKDTXHIRLVTXHQRXVFRPPHQ oRQVjWLUHUGHVSODQVVXUODFRPqWHGXV\VWqPHHWGHODWRWDOLWpPDLVLO QRXVHVWGRQQpGHQRXVFRQFHQWUHUVXUOHSXUDFWHG¶LQLWLHUVXUODJUDWXLWp GHO¶LQLWLDWLYHGXULVTXHGXSDULGXGRQ

1RUEHUW(OLDVGDQVVRQFpOqEUHHVVDLGHVXUODVRFLpWpGHVLQGLYLGXV௘

LQVLVWDLW VXU OH FDUDFWqUH LPDJLQDLUH GX FRPPHQFHPHQW © $X FRP PHQFHPHQWSRXUUDLWRQGLUHpWDLHQWQRQSDVXQLQGLYLGXLVROpPDLVSOX VLHXUV LQGLYLGXV TXL YLYDLHQW HQVHPEOH ª ,O DOODLW PrPH SOXV ORLQ

La société des individusWUDGIU3DULV)D\DUG$JRUD3RFNHW/HVFKLIIUHVHQWUH

SDUHQWKqVHVGDQVOHWH[WHUHQYRLHQWjFHWWHpGLWLRQ

Le pouvoir de commencer et l’illusion des origines

/¶DI¿UPDWLRQ VHPEOH DEUXSWH DX WHUPH G¶XQ SDUFRXUV SOXV GLIIpUHQFLp 0DLVHOOHDWWHVWHTXHWRXWHVQRVWHQWDWLYHVGHQRXVVLWXHUGDQVOHFUDWqUH LQLWLDOGHVFKRVHVHWGHODFRQVFLHQFHUHVWHQWYRXpHVjO¶pFKHFVLQRXVQ¶DS SUHQRQVSDVjGLVWLQJXHUO¶LOOXVLRQGXFRPPHQFHPHQWDEVROXROHGpQL VHUDLWSRUWpVXUWRXWHVpSDUDWLRQHWVXUWRXWHWUDQVFHQGDQFHGHO¶H[SpULHQFH TXRWLGLHQQHGHVSHWLWVFRPPHQFHPHQWVVLJQHVGHFRPSOLFLWpHWG¶KXPLOLWp VHPHQFHVGHUHFRQQDLVVDQFHHWGHVDOXWDWLRQIUDWHUQHOOH

Dans le document La théologie et l'éthique dans l'espace public (Page 131-140)