La philosophie et les philosophes dans les sermons de Calvin
Of a homiletic nature, Calvin’s predication follows the principle of the lectio continua, akin to the commentary on the lectiones. The reformer often mentions philosophers in a positive fashion regarding the knowledge they represent but also in order to criticize them. Philosophy and philosophers ar...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | French |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
2014
|
| In: |
Revue des sciences philosophiques et théologiques
Year: 2014, Volume: 98, Issue: 3, Pages: 581-597 |
| Further subjects: | B
Homélie
B Cosmologie B Astrology B GianFrancesco Pico della Mirandola B Augustin B Marsile Ficin B Jean Chrysostome B Platon B Philosophie chrétienne B Commentaire biblique |
| Online Access: |
Volltext (JSTOR) Volltext (kostenfrei) Volltext (kostenfrei) |
| Parallel Edition: | Non-electronic
|
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| 520 | |a Of a homiletic nature, Calvin’s predication follows the principle of the lectio continua, akin to the commentary on the lectiones. The reformer often mentions philosophers in a positive fashion regarding the knowledge they represent but also in order to criticize them. Philosophy and philosophers are ambivalent realities, as in the Institution of the Christian religion, which represent human knowledge of the world and of Man in so far as one can or dare consider these realities as independent from God. The greatest praise of Philosophy leads to its sharpest condemnation. Calvin uses the term philosophers in order to criticize his contemporary rivals: on the one hand, scholastic and tridentine Theology, on the other the Erasmian “Moyenneurs”. The reformer distinguishes two “styles”: that of Philosophy and that of scriptural revelation, as two discursive methods, two literary styles and two strategies. Only Holy Scripture is capable of efficiently leading to (Christian) wisdom. | ||
| 520 | |a De nature homilétique, la prédication de Calvin suit le principe de la lectio continua, proche du commentaire des lectiones. Le réformateur mentionne souvent les philosophes, de manière positive pour les savoirs qu’ils représentent, mais aussi pour les critiquer. La philosophie et les philosophes sont des réalités ambivalentes, comme dans l’Institution de la religion chrestienne, et désignent les savoirs humains sur le monde et sur l’homme en tant qu’on peut ou qu’on ose envisager ces réalités comme indépendantes de Dieu. Les plus grands éloges de la philosophie donnent lieu aux condamnations les plus vives. Calvin utilise aussi la désignation de philosophes pour critiquer des adversaires contemporains : d’une part la théologie scolastique et tridentine, d’autre part les « moyenneurs » érasmiens. Le réformateur oppose les deux « styles », celui de la philosophie et celui de la révélation scripturaire, à la fois comme deux méthodes discursives, deux styles au sens littéraire, et deux stratégies : seules les Écritures saintes sont capables de conduire efficacement à la vraie sagesse (chrétienne). | ||
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