Alfred Marx, "Job et les pauvres, un rapport ambigu," 229-247
The Book of Job contains two quite astonishing passages where Job speaks of the condition of the poor. The first is Job 24 :1-12, where he demonstrates an extreme compassion for their predicament ; the second is Job 30 :1-8, where, having displayed his charity, he then exhibits a hefty contempt for them. This ambiguous attitude is problematic and raises the question of the true relationship between Job and the poor.
Dominique Angers, "L’insistance lucanienne sur l’identité des destinataires et des bénéficiaires de la basileia et de sa proclamation," 249-265
The intent of the present study is to analyze the concept of the kingdom/reign of God in Luke-Acts from the standpoint of ecclesiology. It thus focuses on an issue that is rarely studied in conjunction with the notion of the kingdom in Lucan studies, namely, the identity of the believing community. More specifically, it considers questions of identity concerning both the recipients and the beneficiaries of the basileia itself, as well as of its proclamation. This article suggests that Luke is highly interested in these matters. The vast majority of occurrences of basileia in Luke-Acts confirm this, as do some key occurrences (e.g., the very first mention of the term, in Lk 1 :33, and the occurrences that form an inclusio in Acts, Ac 1 :3,6; 28 :23,31).
Gilbert Vincent, "Temps de l’indignation, temps de la prophétie. Lectures ricœuriennes. III. Prophétie: apocalyptique ou poétique?," 267-310
Faced by prophecy, hermeneutics feels duty bound to show a polite hospitality which obliges philosophy to undertake a critical examination of some of its own ideas, which can then appear as hyper-rationalist prejudices. However, isn’t it part of the philosopher’s responsibility to conduct himself without arrogance to a parallel examination of the vicissitudes familiar to the reception of prophetic discourse, a reception seemingly enthralled by the declaration of political and cosmic catastrophes, but also sensitive to the poetic depiction of a meta-political hope ? We will show, following Ricœur, that a hermeneutical critique of prophecy is legitimate and justified by the reading of prophetic literature itself.
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