The Reformed-Roman Catholic dialogue on the eucharist with focus on the contribution of Thomas F. Torrance

This thesis investigates the possibilities of theological agreement between the Reformed and the Roman Catholic churches on the Eucharist from the Reformed perspective. The first chapter is dedicated to the theology of Ulrich Zwingli and John Calvin on the Lord’s Supper. It unveils two aspects: first it shows that although they have different perspectives on the Christ’s Eucharistic presence, their views converged; second, it shows that their views stand in contrast to the Roman Catholic conception of the sacrificial aspect of the Eucharist. The second chapter deals with the fourth session of the first phase of the Reformed–Roman Catholic dialogue, which focused on the Eucharist. It highlights that the final report does not reflect all the convergences of the dialogue concerning the real presence of Christ in the Eucharist. The third chapter argues that agreement or at least greater convergence is possible on the sacrificial aspect of the Eucharist by the contribution of Thomas F. Torrance, who has developed a Reformed Eucharistic theology through what he called a Christological and Eschatological correction

Dominum deum diligere tota vita: die Askese, ein Versuch, si zu verstehen

The article is an attempt to find categories able to reflect on the strange phenomenon of ascetic life. Where should we take the concepts from in order to understand a form of life which is - against all natural tendency - renunciation

Chaque religion est la seule vraie. Paul Tillich et Simone Weil sur la possibilité d'un dialogue interreligieux

L'article présente d'abord la position de Tillich sur le dialogue interreligieux: sur la nécessité et sur les conditions d'un tel dialogue. Il montre ensuite comment la citation de Simone Weil peut être comprise et acceptée dans le contexte de la pensée de Tillich. L'auteur propose alors sa propre interprétation, beaucoup plus radicale, de la citation en cause, une interprétation qui accentue le caractère exclusif de chaque religion. En conséquence, dans la dernière partie de l'article, la théorie de Tillich se trouve contestée pour ne pas suffisamment tenir compte de l'unicité de chaque religion