Le Seul Vrai Dieu : Identités Et Rapports Respectifs Du Père, Du Fils Et De L'esprit Dans Les Discours D'adieu Du Quatriè

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Le Seul Vrai Dieu : Identités Et Rapports Respectifs Du Père, Du Fils Et De L'esprit Dans Les Discours D'adieu Du Quatriè Université de Fribourg Le seul vrai Dieu : identités et rapports respectifs du Père, du Fils et de l’Esprit dans les discours d’adieu du quatrième évangile Jean-René Moret Thèse présentée à la Faculté de théologie de l’Université de Fribourg (Suisse), pour obtenir le grade de docteur ès lettres en études théologiques. Sous la direction du Prof. Luc Devillers Approuvée par la Faculté de théologie sur la proposition des Professeurs Luc Devillers (Unifr, 1er rapporteur) et Andreas Dettwiler (Unige, 2e rapporteur). Fribourg, 5 décembre 2019, Prof. Mariano Delgado, Doyen. Ayant parlé aux pères dans les temps anciens à plusieurs reprises et de plusieurs manières, dans ces jours-ci, il nous a finalement parlé par un fils, qu’il a établi héritier de tout, et par qui il a fait les mondes. Hébreux 1.1–2 Remerciements Merci à Luc Devillers pour son encadrement pendant la rédaction de cette thèse. Merci à Donald Cobb, qui m’a transmis la passion du grec et de l’exégèse. Merci à mes nombreux relecteurs : Alix Bernot, Salomé Bettex, Catherine Bloise, Simon de Cazenove, Marie Jung, Virginie Maurer, Sandy Salsac, Samuel Thibault et Pénélope Wee, pour leur patience pour débusquer mes fautes de frappe et d’orthographe, et à Hélène Mora pour la relecture finale. Toutes les fautes qui demeurent sont de ma seule responsabilité. Merci aux bibliothèques des universités de Genève, Lausanne et Fribourg et de la faculté Jean Calvin et à leur personnel pour l’accès à une documentation riche et variée. Merci à Michaël de Luca et Antony Perrot pour la fraternité des doctorants dans l’effort. Merci à la communauté LATEX pour l’outil de mise en page, et en particulier à Maïeul Rouquette pour son paquet biblatex-opcit-booktitle et son aide dans l’automatisation de la bibliographie. Merci aux Groupes Bibliques des Écoles et Universités ainsi qu’à l’Église Évangélique de Cologny pour m’avoir permis de servir le Christ tout en gagnant ma vie au cours de ce travail doctoral. Merci à mon épouse Virginie, pour son soutien, ses encouragements et son appui tout au long de la rédaction de cette thèse. Introduction Définition du sujet Qui est Dieu ? C’est une question brûlante, qui taraude l’humanité depuis des mil- lénaires. L’époque moderne a pu être tentée de l’écarter comme absurde, indifférente ou ressortissant à l’inconnaissable. Pourtant, les religions continuent à avoir un discours sur Dieu, et comme le montre le sociologue Rodney Stark 1, la question de l’identité des entités surnaturelles est cruciale, au moins pour les conséquences sociales des religions. Personne ne fait mystère du fait que la vision historique d’un Dieu en trois personnes est une spécificité de la foi chrétienne, qui la distingue en particulier des autres mono- théismes, principalement le judaïsme et l’islam. La doctrine de la Trinité est également un lieu de fréquents débats internes au christianisme, que ce soit entre ses branches ma- jeures – par exemple occidentale et orientale sur la question du filioque – ou au sein de dénominations précises. Cornelius Plantinga 2 souligne l’importance de l’évangile de Jean comme source tri- nitaire ; quelles que soient les questions discutées, les dogmaticiens semblent attirés par l’évangile de Jean comme des mouches par du miel 3. Simultanément, Plantinga déplore la séparation des méthodes, avec une tendance des systématiciens à ne plus pratiquer eux-mêmes l’exégèse, voire à ne plus s’y référer, tandis que les champs de recherche sont de plus en plus fractionnés 4. Pour notre part, nous nous proposons d’entreprendre une lecture sous l’angle de la théologie biblique : nous étudierons le texte dans son propre contexte, en essayant autant que possible d’employer les concepts du texte dans le sens qu’ils revêtent à l’interne, sans importer dans le texte les débats ultérieurs. C’est pourquoi par exemple le terme de trinité 1. Stark, Glory of God, en particulier dans sa conclusion p. 367–76. 2. Plantinga, « Trinitarian Source ». Voir dans le même sens C. P. Bammel, « Patristic Exegesis », p. 193–194 et F. Watson, « Trinity and Community », p. 168–169, ainsi que Crump, « Perichoresis or deification », qui observe p. 395 « It has become commonplace to observe that the Gospel of John lays the strongest foundation for the doctrine of the Trinity in the New Testament ». 3. Notre expression. Dans les termes de Plantinga : « Why were major fourth-century trinitarian theorists drawn like a magnet to John ? » (Plantinga, « Trinitarian Source », p. 305). 4. Ibid., p. 308. Carson, « Balkanization » note pour sa part le fractionnement des approches au sujet de l’évangile de Jean. 1 2 restera confiné à la présente introduction et aux renvois à la littérature secondaire qui l’emploie. Une saine théologie biblique commence par l’exégèse, c’est pourquoi nous concentre- rons notre regard sur un volume de texte relativement restreint 5. Les discours d’adieu 6 de l’évangile de Jean (Jean 13–17 dans l’acception la plus large) offrent une concentration particulière de références au Père, au Fils et à l’Esprit 7, ainsi que quant à leurs relations. Ce sera donc là le point focal de notre étude, avec comme passages d’intérêt particulier Jean 13.36–14.31, Jean 15.18–16.15 et Jean 17 8. Notre question de problématique sera donc la suivante : De quelle manière les discours d’adieu du 4e évangile font-ils ressortir les identités et les rapports respectifs du Père, du Fils et de l’Esprit ? Les éléments mis en évidence par notre exégèse seront ensuite rassemblés dans une synthèse 9. Présentons maintenant quelques éléments de la méthode que nous entendons suivre. Méthodologie Comme déjà évoqué, notre démarche commence au niveau exégétique. Nous commen- cerons par un survol préliminaire de l’ensemble de la scène d’adieu, qui nous permettra de rendre compte de la dynamique d’ensemble à l’œuvre dans les discours. Ce premier survol nous permettra de souligner les passages les plus importants. Nous étudierons ensuite les différents passages retenus dans leur teneur détaillée et dans leur cohérence d’ensemble. Ce sera le temps de l’exégèse approfondie et de l’interaction avec la litté- rature secondaire. Dans ce sens, nous prendrons le texte de l’évangile tel qu’il nous est parvenu dans sa forme finale autant que la critique textuelle permet de l’établir. Nous recourrons à la critique textuelle pour tenter d’approcher la forme initiale de l’évangile 5. Nous nous distinguons en cela par exemple de Köstenberger – Swain, Father, Son and Spirit, qui traitent de l’évangile entier et divisent leur étude de manière thématique. 6. Nous employons le pluriel qui est habituel pour parler de l’ensemble des allocutions de Jésus dans ces chapitres, sans que cela préjuge d’une histoire de la composition. Le fait que les propos de Jésus soient entrecoupés d’interventions des disciples et comporte des variations thématiques identifiables justifie largement d’y voir un ensemble de discours, même s’ils peuvent légitimement être pris comme un tout. 7. Nous emploierons la majuscule lorsque Père, Fils, Parole, Esprit ou Paraclet sont utilisés comme titre ou dénomination personnelle, et la minuscule quand ces termes sont utilisés pour indiquer une fonction ou une relation. Ainsi, nous écrirons « le Fils et le Père », mais « le Fils et son père ». 8. Pour le choix et la délimitation de ces passages, voir notre chapitre 2. 9. Chapitre 6. 3 sur la base des manuscrits connus 10. Nous éviterons par contre de poser des hypothèses sur l’histoire rédactionnelle de l’évangile ; vu l’absence totale de source externe qui in- diquerait des remaniements du texte, toute tentative de reconstruction part des indices du texte même, mais par le truchement d’une reconstruction des intentions du ou des auteurs 11. Comme relevé par Segovia 12, même en cas de remaniements, il y a eu un éditeur final qui pensait que le texte avait un sens dans l’état où il a été diffusé 13. Au niveau des méthodes employées, la tâche de l’exégète implique un certain éclec- tisme. De nombreux angles d’approche sont pertinents pour comprendre le texte bi- blique. La spécialisation par rapport à une méthode unique permet des avancées, mais nous verrons plutôt notre tâche comme une mise en regard de différents apports afin qu’ils s’éclairent mutuellement 14. Présentons ici notre positionnement quant à diverses méthodes et le rapport que nous comptons avoir avec elles. Les discours d’adieu sont évidemment des discours, c’est pourquoi nous prêterons une attention certaine aux travaux sous l’angle de la rhétorique 15. Ces approches seront employées en fonction de leur capacité à éclairer et rendre raison du texte. Nous prendrons également en compte les travaux narratologiques 16, quoique la nature discursive de notre passage les rende légèrement moins pertinents. Nous ne ferons pas un travail principalement d’histoire de la réception, mais nous em- ploierons tout de même des commentaires patristiques ou historiquement importants 17. La confrontation avec ces auteurs présente plusieurs intérêts. D’une part, les commenta- teurs des premiers siècles de notre ère étaient plus proches de la langue et de la culture d’origine de l’évangile, et peuvent par là éclairer certains passages. D’autre part, il serait regrettable de perdre leurs apports par un simple sentiment de supériorité à l’égard des siècles qui nous ont précédés. Finalement, leurs regards ont certainement influencé la lecture chrétienne de l’évangile ; qu’on veuille rejoindre ou se distancier de la leur, il est 10. À ce sens, les seules parties du texte canonique qui peuvent être exclues à priori sont la péricope de la femme adultère (Jn 7.53–8.11 ) et la mention de l’ange agitant l’eau en Jn 5.4 ; celles-ci ne concernent pas notre passage et ne pèsent guère sur notre étude.
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