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Ethique Et Pauvreté Dans Les Sociétés De Tradition Chrétienne Charles Derond

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Ethique Et Pauvreté Dans Les Sociétés De Tradition Chrétienne Charles Derond Ethique et pauvreté dans les sociétés de tradition chrétienne Charles Derond To cite this version: Charles Derond. Ethique et pauvreté dans les sociétés de tradition chrétienne. Religions. Université de Strasbourg, 2016. Français. NNT : 2016STRAK004. tel-01534043 HAL Id: tel-01534043 https://tel.archives-ouvertes.fr/tel-01534043 Submitted on 7 Jun 2017 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. UNIVERSITÉ DE STRASBOURG ÉCOLE DOCTORALE de Théologie et Sciences Religieuses 4377- Equipe d'accueil de théologie catholique et de sciences religieuses THÈSE présentée par :Charles DEROND soutenue le : 13 Juillet 2016 pour obtenir le grade de : Docteur de l’université de Strasbourg Discipline/ Spécialité : Ethique, spécialité Ethique et Religion Ethique et Pauvreté dans les sociétés de tradition chrétienne THÈSE dirigée par : M. HEYER René Professeur, université de Strasbourg M. CELIMENE Fred Professeur, Université des Antilles RAPPORTEURS : M. DISPAGNE Michel MCF-HDR, Université de Guyane M. PARIAT Marcel Professeur, Université Paris-Est Créteil Val de Marne AUTRES MEMBRES DU JURY : M. METZGER Marcel Professeur, université de Strasbourg 1 A ceux et celles qui ont contribué de près ou de loin aux idées avancées dans ce travail de recherche, ou qui tentent d’apporter leur pierre à l’édifice pour notre société et pour mieux servir le bien commun au sein de notre maison commune, je dédie cette recherche et que la charité se fasse toujours plus inventive. 2 REMERCIEMENTS Je tiens à exprimer ma profonde gratitude au Professeur René HEYER qui m’a accordé sa confiance en acceptant de diriger et accompagner ce travail. Tant ses remarques critiques que ses encouragements ont stimulé ma réflexion et permis l’aboutissement de ce travail de recherche. Ma gratitude s’adresse également au Professeur Fred CELIMENE, mon co-directeur de thèse, pour sa grande disponibilité et ses précieux conseils. Ma reconnaissance va à Dom Josivaldo PEREIRA DE OLIVEIRA, Président du Conseil Episcopal de l’Eglise Catholique Apostolique du Brésil, qui m’a accueilli avec ma famille au siège de Rio de Janeiro. Il m’a permis de m’enrichir de son charisme apostolique, pastoral et social envers les pauvres, dans la continuité du fondateur de l’église, «São Carlos do Brasil», canonisé par l'Épiscopat national. Ma reconnaissance également à Monseigneur David MACAIRE, archevêque de Saint-Pierre et Fort-de-France, pour son amitié, son soutien et ses moments de partage. Ils ont tous deux partagé mes joies et mes doutes. Mes remerciements chaleureux vont aux nombreuses personnes qui ont contribué à la réussite de ce travail : mon épouse Laury et mes enfants Marina et Nathanaël, ma mère, ma famille et mes amis, les pères Lazare ( Patriarcat œcuménique de Constantinople), Alain ( Eglise Vieille Catholique, Union de Scranton), Joseph, Jeanjean, le monastère des bénédictines Sainte- Marie des anges au Carbet, les paroissiens que je fréquente. Une grande pensée également pour mon père qui nous a quitté il y a maintenant sept ans. Enfin mes remerciements s’étendent à tous ceux et celles qui m’ont soutenu amicalement, intellectuellement et spirituellement dans ce long travail. 3 INTRODUCTION GENERALE 4 La Banque Mondiale, qui rêve d’un monde sans pauvreté, s’est fixé pour objectifs de mettre fin à l'extrême pauvreté d'ici une génération et de promouvoir la prospérité partagée de manière durable à travers le monde. Il y a eu des progrès notables en matière de réduction de la pauvreté au cours des dernières décennies. En 2010, soit cinq ans avant la date prévue, le monde a atteint le premier objectif du Millénaire pour le développement, qui était de réduire le taux de pauvreté de 1990 de moitié avant 2015. Malgré ces progrès, le nombre de personnes vivant dans l'extrême pauvreté à l'échelle mondiale reste trop élevé. En outre, alors que les taux de pauvreté ont diminué dans toutes les régions, les progrès ont été inégaux. En 2012, un peu plus de 77,8% des personnes extrêmement pauvres vivent en Asie du Sud (309 millions) et en Afrique sub-saharienne (388 700 000). En outre, 147 millions vivent en Asie de l'Est et du Pacifique, tandis que moins de 44 millions de personnes extrêmement pauvres vivent en Amérique latine et dans les Caraïbes, Europe de l'Est et en Asie centrale combinées. Parmi ces zones, l’Asie de l'Est a connu la réduction la plus spectaculaire de la misère : de 80% en 1981 à 7,2% en 2012. En Asie du Sud, la part de la population vivant dans l'extrême pauvreté est maintenant la plus basse depuis 1981, passant de 58% à 18,7% en 2012. La pauvreté en Afrique sub-saharienne s’élevait à 42,6% en 2012. La Chine représente à elle seule la plupart de la baisse de la pauvreté extrême au cours des trois dernières décennies. Entre 1981 et 2011, 753 millions de personnes ont été placées au-dessus du seuil de 1,90$ US par jour. Pendant le même temps, le monde en développement dans son ensemble a connu une réduction de la pauvreté de 1,1 milliards de dollars. Cependant, le travail est loin d'être terminé, et un certain nombre de défis reste à relever. Il devient encore plus difficile d’atteindre ceux qui restent dans l'extrême pauvreté, qui vivent souvent dans des contextes fragiles et dans des zones reculées. Les bonnes écoles, la santé, l'électricité, l'eau potable et d'autres services essentiels restent inaccessibles pour beaucoup de gens. En outre, pour ceux qui ont été en mesure de sortir de la pauvreté, les progrès sont souvent temporaires : les chocs économiques, l'insécurité alimentaire et le changement climatique menacent de les dépouiller de leurs gains durement acquis et de les maintenir à nouveau dans la pauvreté. Il sera essentiel de trouver des moyens pour faire face à ces questions d’ici 2030. 5 Travail de recherche Problématique Cette thèse porte sur la relation entre éthique et pauvreté dans les sociétés de tradition chrétienne. Dans le double contexte de crise économique et de mutation de la pratique religieuse, la question que nous nous posons est la suivante : comment le développement de l’éthique pourrait-il répondre efficacement à la lutte contre les situations de pauvreté dans les sociétés de tradition chrétienne ? Dans son encyclique Laudato si (2015), le Pape François évoque la nécessité du langage religieux dans le cadre de la réflexion éthique. Cet aspect est souvent occulté dans les pensées alors qu’il insiste sur la dimension permanente des réponses des écrits religieux pour toutes les époques. Il invite au dialogue entre les religions mais également entre les sciences (parmi lesquelles il faudra compter la théologie, la philosophie et l’éthique) elles-mêmes. Mais en quoi l’enseignement social de l’Eglise peut-il nous éclairer et nous stimuler aujourd’hui, compte tenu de ses qualités et de ses défauts, de ses apports et de ses limites ? On peut et on doit sans doute prendre une position critique sous certains aspects. Il est cependant plus fécond de se demander d’abord : qu’est-ce que ce corpus de prises de position et de textes peut nous apporter ? Méthodologie En accord avec le point de vue du Pape François, nous avons choisi une approche ouverte et pluridisciplinaire dans le cadre de cette thèse. Nous suivrons principalement le cheminement de l’enseignement social de l’Église tel qu’il s’exprime dans les textes pontificaux, de Léon XIII à Jean-Paul II. Cela ne couvre pas tout le champ de cet enseignement : des évêques, des conférences épiscopales se sont aussi exprimés, et parfois très fortement. Pour des raisons méthodologiques, l’approche ici est restreinte. Par ailleurs, quand nous parlons de l’Eglise, nous parlons spécifiquement de l’Eglise catholique à partir de son instance centrale d’autorité. Il ne faut pas oublier que l’Eglise, c’est d’abord l’ensemble des communautés chrétiennes. Il y a aussi des réflexions, des messages, des 6 interventions des autres Eglises, parfois très significatives, entre autres de la part du Conseil Œcuménique des Eglises, mais aussi dans certains pays des Conseils d’Eglises (auxquels est parfois associée l’Eglise catholique). C’est donc par commodité que nous parlons simplement de l’Eglise. Lorsque nous évoquerons d’autres Eglises (y compris sous un regard critique), nous préciserons leur dénomination. Mais la pauvreté est aussi un thème de la science économique : tout en s’appuyant essentiellement sur la théologie, cette thèse s’inspire donc aussi de ce domaine. Il n’est en effet pas question pour nous d’opposer science économique et enseignement social de l’Eglise, mais au contraire de faire entendre la voix de l’Eglise comme système de réflexion. L'Eglise catholique a produit une des pensées économiques les plus riches et les plus souvent ignorées de notre époque. Depuis l'encyclique Rerum Novarum de 1891 du pape Léon XIII, répondant à l'industrialisation de la société (et à la montée du spectre du communisme), l'Eglise a déployé sa tradition intellectuelle formidable à l'étude de l'économie. Par ailleurs, notre traitement croisé de l’Ethique et de la Pauvreté fera également appel à d’autres disciplines, notamment sur les questions philosophiques, sociologiques et politiques qu’il soulève.
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