L'exégèse a une histoire récente qu'enrichissent les problématiques des sciences humaines ainsi que les réflexions théologiques. L'article expose les grandes lignes de cette évolution depuis l'encyclique Providentissimus Deus , qui reconnaît, bien que timidement encore, l'importance du point de vue historicocritique, jusqu'au document de la Commission biblique pontificale L'interprétation de la Bible dans l'Église , qui intègre l'herméneutique contemporaine attentive à la place du lecteur dans l'interprétation du texte offert à sa lecture. La constitution conciliaire Dei Verbum constitue un (...) moment décisif de cette évolution en définissant l'Écriture et la Tradition comme «un unique dépôt sacré de la Parole de Dieu confié à l'Église». (shrink)

This article, the fifth in our series on the genesis of Dei Verbum, presents the critical comments of P. Smulders on the work of the Mixed Commission on Revelation . During the final days of Vatican II's First Period, Smulders obtained a copy of the new prooemium on revelation itself presented to the Mixed Commission by Abp. G. Garrone, and in this Smulders saw the citation of the prologue of 1 John as a basic text on revelation, which he (...) had himself recommended before the Council opened. The Mixed Commission produced the Textus prior of 1963 on which Smulders drafted critical comments as a contribution to the evaluation of the text by the bishops of Indonesia. Smulders urged that a revision should remove from the text its scholastic terminology and suppress its apologetical defenses which were beneath the dignity of an ecumenical council. He observed that the text was incomplete on tradition, since while it did refrain from dogmatizing the greater content of apostolic tradition over Scripture it offered no positive account of the living tradition that preserves and communicates the apostolic Gospel in the church. The Textus prior is flawed in presenting revelation according to apologetics, by which God properly reveals himself in words to human beings, while the events in the history of salvation and the deeds of Christ function as arguments to ground the credibility of those who communicate verbal revelation. A revision should draw on biblical theology, to make the. (shrink)

Poursuivant une précédente recherche sur les travaux de P. Smulders , L'A. présente les résultats d'une étude sur la genèse du «Dei Verbum», examinant les acticités théologiques de Pieter Smulders au cours de la première période du deuxième Concile du Vatican, où il travailla comme expert théologique au service de la Conférence épiscopale d'Indonésie. Il élabore une analyse critique du projet «De fontibus revelationis» élaboré par Smulders à l'usage des évêques.

En el presente artículo se estudia cuál es, según Joseph Ratzinger, la especificidad de la exégesis histórico-crítica respecto de la exégesis dogmática. Desde mediados del siglo XX en el campo católico se está dando un debate muy intenso sobre este tema. Dicha discusión gira, en buena medida, en torno a Dei Verbum 12 y, más concretamente, sobre la naturaleza de las reglas hermenéuticas propuestas en los cuatro primeros párrafos. Ratzinger toma postura en el debate y considera que la exégesis (...) histórico-crítica y la exégesis dogmática son antagónicas tanto en lo que respecta a su objeto como en lo concerniente a su método. Esto no excluye la posibilidad de colaboración entre ambas formas de leer la Biblia. (shrink)

Cet article relate le commencement des apports du jésuite Pieter Frans Smulders avant la première période du Concile Vatican II. Ce commencement s'est produit de la mi-août à début septembre 1962, avec l'analyse incisive par Smulders des sept schémas conciliaires initiaux comme faisant partie d'une consultation avant Concile au bénéfice de l'Archevêque Giuseppe Beltrami, Nonce apostolique des Pays-Bas. Cette analyse apparaît en annexe.

Aos 50 anos da Dei Verbum retomam-se alguns textos da última década que atualizam esse documento, especialmente a exortação Verbum Domini de Bento XVI, o Documento de Aparecida, do CELAM, e a Evangelii Gaudium, do papa Francisco. Partindo da consideração da palavra dialogal como espaço para o deixar-ser do outro, sublinha-se o caráter humano-divino da palavra de Deus, criadora e humanada em Cristo. A Tradição viva da Igreja, em cujo seio se configura a Escritura cristã como regra primeira (...) da fé, guarda a memoria Christi, a Palavra presente na celebração e no anúncio, não só aos de fora, mas, com urgência atual, na formação permanente e na mistagogia dos que são considerados cristãos. Mas a memoria Christi se guarda e se interpreta, também, na práxis cristã vivida. Evoca-se esta complexa interação do humano e do divino, da memória e da presença, da palavra e da práxis da fé, com a intenção, sobretudo, de valorizar a palavra humana autêntica e dialogal, a serviço da humanação da Palavra de Deus, divinização da palavra humana. (shrink)

How may an inquiring person fittingly look upon the Bible? In what manner can a person's attention to the Bible assist them to knowledge? For a Catholic Christian analysis, what ideas are suitable about the place of the Bible in relations between God and humans, and in appropriation by a person today of whatever divine disclosure or revelation is at hand? This article outlines reflections on these matters. Links are apparent with key points in Vatican II’s Dei Verbum.The first (...) of four sections concerns a fundamentalist outlook. Section II has to do with certain limited but significant ways in which a person may look on the Bible: ways similar to ways in which a person may look on other texts.Section III pauses on inquiries into ‘deep, inner’ matters of life where the person inquiring does not proceed from a perspective of Catholic Christian faith.Section IV surveys a broad range of thoughts that may aptly be endorsed from within a perspective of Catholic Christian faith. The thoughts concern the nature of the situation by which a Catholic Christian person today can advance in knowledge of God: in appropriation of divine disclosure. Ways in which a person may look on the Bible that go beyond those exhibited earlier are now made explicit. (shrink)

The relationship between Sacred Scripture and sacred Tradition is one of the areas that Pope John Paul II indicated in the encyclical Ut unum sint as being in need of fuller study in the ecumenical dialogue. The studies carried out during Vatican II with the aid and reflection of theologians and the preparation of alternative proposals, both official and unofficial, helped to change the whole approach, thus paving the way for the doctrinal Constitution on Divine Revelation. An essential component of (...) this approach is the introduction to the first chapter on Revelation. It introduced a qualitative rather than quantitative approach to the relationship between Scripture and Tradition. Moreover, when these are both linked to the one and only source, Revelation, Tradition is mostly presented as a vibrant and dynamic process guided by the Spirit, necessary for the conservation of the Gospel. This vision, in consonance with the reflection that was being made on the theme by the ecumenical movement during the years of the Council, has contributed to an opening up of dialogue that aims for consensus in areas that have divided Christian Churches for so long. (shrink)

Postulating that Pope Francis continues the unfinished agenda of the Second Vatican Council, the authors propose, through bibliographical analysis, a re-reading of three important texts, showing their relationship with the pontificate of Francis, from the perspective of the conciliar reception: the document still little considered of the Pact of the Catacombs is rescued but inseparable from the council and its reception, especially in our continent, revealing a path of conversion and commitment of the Church of the poor and for the (...) poor; next, some aspects of the two dogmatic constitutions of the council are analyzed, Dei Verbum and Lumen Gentium, important matrices for the current pontificate, in its dynamics of reform, aggiornamento, and renewal. In the end, concrete resins in Francis' words, gestures and attitudes can be seen in the texts thematic axes: the principle of pastorality, the centrality of the Gospel, and the displacement of a Church in the process of exit from itself, aspects required that documents end up revealing are agendas still open in the 21st century. (shrink)

Calls to decolonize education systems cannot be removed from broader social struggles. Scholars have engaged in theoretical discussions on what decolonization entails, emphasizing the need for transforming thoughts, beliefs, and practices. However, the lack of sustained engagement and widespread resistance to decolonizing the curriculum remain evident, underscoring the urgency to envision new futures and explore relationalities between educators and students.In this article, we delve into the evolving terminologies surrounding decolonization, anticolonization, and Indigenization, emphasizing their pivotal roles in the broader project (...) of educational decolonization. We argue that a reassertion of Indigenous resistance and futurity in higher education forms the cornerstone of this transformative process. Through an examination and understanding of these terminologies, we aim to contribute to the ongoing dialogue surrounding educational decolonization and envision inclusive, equitable, and anticolonial learning environments that centre on Indigenous knowledge and perspectives. (shrink)

Abstrak: Kekerasan dalam Alkitab boleh dikatakan merupakan sebuah topik alkitabiah yang unik dan abadi, baik dari sudut pandang akademis maupun spiritual. Orang tidak hanya perlu memahaminya untuk orang lain, tetapi juga untuk diri sendiri. Sejak Marcion di abad pertama sampai saat ini, meskipun sudah amat banyak tulisan dihasilkan, tidak pernah ada suatu solusi yang memuaskan semua pihak. Tulisan ini menawarkan sudut pandang yang jarang disentuh, yaitu sudut pandang Gereja Katolik. Membaca Alkitab sebagai orang Katolik berarti membaca dengan memperhatikan juga ajaran-ajaran (...) Gereja tentang (pokok-pokok tertentu dari) Alkitab sebagaimana terungkap dalam dokumen-dokumen resmi Gereja. Ajaran Gereja khususnya Dei Verbum artikel 11 dan 12 memuat paling tidak pemahaman akan tiga hal yang dapat membuka kemungkinan untuk memahami persoalan ini secara lebih utuh. Pokok-pokok yang dimaksud adalah soal inspirasi, paham tentang Alkitab, dan kesatuan seluruh Alkitab sebagai kunci penafsiran Alkitab dalam Gereja. Pembacaan Alkitab secara menyeluruh menunjukkan bahwa klim kekerasan dalam Alkitab adalah sebuah klim sepihak yang tidak memperhatikan keseluruhan Alkitab sebagaimana dipahami dan di terima Gereja sebagai buku iman. Kata-kata Kunci: Kekerasan dalam Alkitab, Ajaran Gereja, Dei Verbum, inspirasi, paham tentang Alkitab, kesatuan seluruh Alkitab, jenis sastra. Abstract: Violence in the Bible could be considered a unique eternal theme in the Bible, be it from academic or spiritual perspective. One needs to understand it not only for helping others, but also for himself. Since Marcion in the first century up to our time, there has been no solution which is acceptable and could satisfy everybody, notwithstanding the abundance literature on this topic. To read the Bible as Catholic means to read it employing the Church’s teachings on the Bible which are found in the official Church documents as the hermeneutical key. The teaching of the Church especially Dei Verbum 11 and 12 offers an understanding on three important points that could be useful for comprehending the topic in a more comprehensive way. Those three points are the notion of biblical inspiration, the Catholic understanding of the Bible and the unity of the Bible. They could be the key to a correct interpretation of the Bible within the Church. The holistic reading of the Bible shows that the claim of biblical violence is actually a one-sided claim that does not pay fair attention to the unity of the Bible as a whole as it is understood and accepted by the Church as the book of faith. Keywords: Violence in the Bible, Church’s official teaching, Dei Verbum, divine inspiration, notion of the Bible, the unity of the Bible, literary genre. (shrink)

Although Christianity has abundant literature against racism, the menace negatively affects human relationships in contemporary westernised societies. The near silence of most Christian denominations leads to one crucial question: how should Christians deal with racial prejudice in contemporary westernised societies? This article is a social criticism of racism from the perspective of Dietrich Bonhoeffer. As a Christian, Bonhoeffer struggled with the morality of racism, particularly regarding the experience of black people in the United States and Jews in Germany. His reflections (...) and action against racial injustice are a robust framework that could inspire a positive Christian attitude in dealing with racism. This article describes the causes and remedies of racial injustice from his perspective. The central argument is that faithfulness to the communal social character is a significant way to deal with racism in contemporary westernised societies.Contribution: Dietrich Bonhoeffer’s reflections and actions against racial injustice are a robust framework for dealing with racism. The central argument is that faithfulness to the communal social character is a significant way Christians can deal with racism in contemporary westernised societies. (shrink)

Dans Le sabbat des sorcières Ginzburg, s’efforçant d’expliciter la « méthode morphologique » à l’œuvre dans cet ouvrage, affirme reprendre à son compte certaines « questions » formulées par Frazer dans Le Rameau d’or – soit un comparatisme élargi –, sans en « accepter les réponses ». « Mon Frazer a lu Wittgenstein » ajoute-t-il dans une boutade. Dans cet article, on se demandera en quel sens la morphologie de Ginzburg diffère d’une approche « transculturelle » et on analysera comment (...) cette démarche morphologique se fraie une voie dans un dialogue entre histoire et anthropologie. (shrink)

Algunas versiones del realismo jurídico pretenden compatibilizar la pretensión de que el derecho es un conjunto de normas con un fuerte compromiso con el empirismo. De conformidad con este último, el derecho no está constituido por entidades abstractas de ningún tipo sino por hechos empíricamente constatables. En vistas a llevar a cabo esta compatibilización, en varios trabajos Riccardo Guastini ha defendido una concepción de las proposiciones normativas, i.e. aserciones existenciales sobre normas jurídicas, como enunciados teóricos acerca del derecho vigente, necesariamente (...) referentes a ciertos hechos. Se concibe así al derecho vigente como el conjunto de textos que son resultado de interpretaciones estables, consolidadas y dominantes que los jueces han llevado a cabo en sus decisiones en el ordenamiento de que se trate. Partiendo de esta versión del realismo jurídico, este trabajo procura sembrar algunas dudas. Primero, sobre este modo de concebir a las proposiciones normativas. Segundo, sobre el modo en que, en consecuencia, queda configurada la teoría del derecho. Tercero, y más en general, sobre la pretensión de compatibilizar la visión del derecho como conjunto de normas con la tesis empirista. (shrink)

The Human Being in History affirms the ontological dignity of the human being, arguing that the challenges posed by the twenty-first century are not just political, economic, and social, but existential and metaphysical. In the face of these challenges, philosophy must show how to confront issues in a new way: not as problems that admit technical resolution, but as questions which involve openness to meaning and which demand the exercise of freedom.