François Rousseau

La vérité chrétienne à l'âge du pluralisme religieux Joseph S. O'Leary Coll. «Cogitatio Fidei», 181 Paris, Cerf, 1994. 330 p

bibliographies, the entries as a whole are impressive in their range: relevant proper and common nouns and concepts; biblical parables and quotations; and familiar classical language terms. The second section, though considerably condensed, offers readers and students of literature widely inclusive, annotated and subtitled bibliographies in general biblical studies, the history of biblical interpretation and biblical traditions in English literature. The Dictionary’s main fascination lies in its shift in focus from the Bible as literature to the Bible as an ongoing power and presence in English literature, transmitted through generations of changing vernacular voices. Readers will appreciate both its creative approach and its rich compendium of information.

L'Évangile selon saint Luc. Analyse rhétorique Tome 1 : Planches Tome 2 : Commentaire Roland Meynet Paris, Cerf, 1988. Tome 1, 258 p; tome 2, 277 p

une plus grande profondeur je suis plus que moi» (p. 48). 11 examine cette demarche principalement a propos du taoisme, du zen et du christianisme. C’est dans une perspective chr6tienne qu’il etablit ses comparaisons. A son avis, si tous les hommes ne parviennent pas a la meme profondeur de conscience, il ne peut en etre autrement des religions (p. 22-23). Aussi conclut-il que le chr6tien est privilegie a cause de l’incarnation du Verbe.

La Source Yves Raguin Coll. «Christus — Essais», 68 Paris, Desclée de Brouwer; Montréal, Bellarmin, 1988. 126 p

une plus grande profondeur je suis plus que moi» (p. 48). 11 examine cette demarche principalement a propos du taoisme, du zen et du christianisme. C’est dans une perspective chr6tienne qu’il etablit ses comparaisons. A son avis, si tous les hommes ne parviennent pas a la meme profondeur de conscience, il ne peut en etre autrement des religions (p. 22-23). Aussi conclut-il que le chr6tien est privilegie a cause de l’incarnation du Verbe.

Madame Guyon (1648-1717). Un nouveau visage Marie-Louise Gondal Coll. «Textes Dossiers Documents», 12 Paris, Beauchesne, 1989. 303 p

Ce livre se pr6sente comme la «decantation» d’une th6se de th6ologie (p. 12). Cette th6se s’intitulait L’acte mystique. Témoignage spirituel de Mme Guyon (16481717) (p. 10). L’auteure s’affaire donc ~ «une déconstruction du mythe de Mme Guyon» (p. 13), elle la pr6sente comme une mystique authentique, persecutee de son vivant mais gratifiée d’une influence considerable dans ses relations personnelles (p. 179) et dans ses nombreux 6crits (p. 286-90). Le propos de Mme Gondal

Antioche et Rome. Berceaux du christianisme dans le Nouveau Testament Raymond E. Brown et John P. Meier Coll. «Lectio Divina», 131 Paris, Cerf, 1988. 324 p

Miller’s attention to the editorial process is better than most and clearly illustrated, though he rarely shows how this process both altered the significance of the older prophetic traditions and began in its own way to answer questions about the &dquo;relevance&dquo; of the prophet to later generations. While Miller summarizes well his careful reconstruction of each prophet’s &dquo;message&dquo; he does not consider as well the message in its role as part of a larger Jewish and, later, Christian Scripture. Consequently, the &dquo;relevance&dquo; of each prophet is sometimes presented in the form of a moralistic assessment of history rather than offering insight into how the composition of these books engendered Jewish and Christian religious interpretation. Still, this work presents a lively and commendable introduction to key figures and their historical contribution in ancient Israel.

Quand l'amour éclipse Dieu: rapport à autrui et transcendance Jacques Delesalle et Tran Van Toàn Coll. « Théologies » Paris: Cerf, 1984. 256 p

ence ’for integration into the body of Christian religious studies’ (3). The Vision Quest is defined as an encounter with sacred power and is thus tapped as one common native religious experience all over North America. This allows the author to argue that even when rituals and meanings are different, and even where tribal perceptions must be radically distinguished from each other, a unity prevails. In contrast to the Judeo-Christian view that the human being was lord of the earth, the native saw that ’life was too rigorous, too dangerous, too ephemeral on the Plains, to allow the false illusion that humans are dominant ... he was obliged to render reverence in gratitude that he was permitted to exist in the midst of such an awesome world’ (57). Relating to this power was the basis of the revelatory system. The book derives its significance from its openness to the native experience, but will not convince many anthropologists or students of religion who doubt that one

Le problème ecclésial des Actes à la lumière de deux prophéties d'Amos Pierre-Antoine Paulo Montréal: Bellarmin, 1985. 165 p

Ce livre s’adresse particulièrement aux chercheurs int6ress6s a l’utilisation que le Nouveau Testament fait des citations de 1’Ancien Testament. L’auteur s’arrête aux deux seules citations d’Amos dans le Nouveau Testament, il les situe dans 1’ensemble du livre des Actes (19-51), il analyse leur contexte dans le livre d’Amos (53-85), étudie le symbolisme qu’on y trouve, celui de i’Edifice (88-102) et celui du Reste (102-16) et fait enfin ressortir la port6e de ces citations pour 1’ecci6siologie du livre des Actes (116-50). Le tout est suivi d’une bonne bibliographie (153-62). II s’agit Ih d’un travail acad6mique tres bien ex6cut6.

Une affirmation raisonnée de Dieu JEAN JAVAUX Le Point Théologique 7 Paris: Beauchesne 1974. 128. Broché

ous thought; it is mainly an interpretation of three thinkers Edwards, Emerson, and William James who are presented as ’founders and bearers of a distinct American spirituality’ which Clebsch describes as ’being at home in the universe.’ The book is uneven. The essays on the three major figures are provocative, if not always persuasive, the pages on Horace Bushnell are a disaster, while the whole approach seems to be informed by the notion that the ’agenda for religious thought’ is ’now fully distinct from theology.’