Adolphe Gesché

La invención cristiana del cuerpo. Adolphe Gesché

Al final del siglo I un presbitero de Efeso llamado Juan, redacta un evangelio, aquel que nosotros llamamos el «cuarto evangelio». Como sus predecesores, en primer lugar san Pablo y despues los Sinopticos, se empena el tambien en dar una interpretacion teologica de la vida y de la muerte de Jesus. Y por esto el no dice nada menos que esto, y que es de una audacia de pensamiento que nosotros no experimentamos suficientemente: que Jesus es el Logos, el Verbo de Dios hecho carne. Audacia increible y afirmada con la mas grande sangre fria, sin ninguna clase de balbuceos. La cosa es de un alcance tan considerable que nosotros queremos estudiarla aqui bajo diversos aspectos. Quedando entendido que si la fe da su adhesion a este anuncio joanico, ella puede ser examinada fuera de toda fe por su alcance antropologico. El andar sera el de una teologia fenomenologica. Ella tratara de mostrar como esto que se manifiesta delante de la fe (zum Glaube) se manifiesta tambien delante del mundo (zur Welt).

L'invention chrétienne du corps

Cet article programmatique, qui est aussi le « chant du cygne » du Professeur A. Gesche, developpe une double theologie chretienne du corps : le corps, chemin de Dieu vers nous, et le corps, chemin a la rencontre de Dieu. Une lecture theologique et anthropologique du Verbum caro factum est permet de saisir en quoi la corporeite humaine a ete choisie par Dieu pour habiter notre monde et sauver l’humanite. Le corps est aussi chemin vers Dieu : tant le corps propre (Rm 12,1) que le corps du Verbe ou Dieu se revele vulnerable, le corps de l’autre, veritable « incarnation » du Christ, et le corps eucharistique, inseparable du corps du prochain (Jn 13).//This programmatic article, which is also the « curtain call » of Professor Gesche, develops a double Christian theology of the body: the body as the path of God towards us and the body as the path to meeting God. A theological and anthropological reading of Verbum caro factum est allows us to grasp in what way human corporality was chosen by God in order to live in our world and save humanity. The body is also in several ways a path towards God: one’s own body (Rom 12,1), the body of the Word where God shows himself to be vulnerable, the body of the other, a true « incarnation » of Christ, and the eucharistic body, inseparable from the body of one’s neighbour.

L'invention chrétienne de la liberté

It was ancient Greece which was the inventor of the long, difficult and superb adventure of freedom. Yet is it not possible that Greek thought, caught in a stranglehold between Chance and Necessity, did not manage to give to freedom its full place while the Judaeo -Christian idea of a Subject at the origin of ail things may have been able to place Freedom at the origin ? Thanks to such a position which elevates Freedom to the status of the very intention and movement of Creation, mankind finds in freedom, with its capacity and duty ofinventiveness, the full rights ofits being. In the game of creation, where God like man opposes the sole rule of «sujficient reason» or «reason for being» which stifle inventiveness, there is a right to a certain « irrationality » .

Théologie de la vérité

Is God subject to the Truth ? It is in asking this question, redoubtable and permitted, that Theology wants to contribute to the challenge of destiny which is for mon the respect of the truth, confounded with his own respect. In following Christian Theology, in its practice as well as in its theory, in its refusai offideism as well as in its debate with philosophy on the origins of the eternal truths, one perceives that it carries to its pinnacle this existential pact ofman with the truth, placing it as far as in God. What a «natural» theology risks to do, a trinitarian theology pushes to the end by showing us a God who, in his Logos, obeys to himself in obeying the Verbum Veritatis. And so, does Theology not bring to mon the safeguard of a reference of appeal against the immanence ofits meaning ?