Célébration biblique: Portraits et légendes by Élie Wiesel

By Élie Wiesel

Adam (ou le mystère du commencement), Abraham et Isaac (ou histoire du survivant), Joseph (ou l'éducation d'un juste), task (ou le silence révolutionnaire), d'autres personnages bibliques sont ici évoqués par un conteur qui les fait émerger tout ruisselants de leur passé et du passé de ceux qui transmirent los angeles mémoire - et tout présents à ceux auxquels le poète ouvre cette large symbolique pour aujourd'hui."Enfant je lisais ces récits bibliques avec un émerveillement mêlé d'angoisse. J'imaginais Isaac sur l'autel, et je pleurais. Je voyais Joseph prince d'Egypte, et je riais..." Cet émerveillement et cette angoisse, Elie Wiesel les fait partager à ses lecteurs dans cette interprétation à l. a. fois poétique et critique qui s'appelle le midrash.Né en Roumanie en 1928, rescapé d’Auschwitz, Élie Wiesel a reçu le prix Nobel de l. a. paix en 1986. Philosophe et écrivain, il est notamment l’auteur de l. a. Nuit et d’ Un désir fou de danser.

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By Élie Wiesel

Adam (ou le mystère du commencement), Abraham et Isaac (ou histoire du survivant), Joseph (ou l'éducation d'un juste), task (ou le silence révolutionnaire), d'autres personnages bibliques sont ici évoqués par un conteur qui les fait émerger tout ruisselants de leur passé et du passé de ceux qui transmirent los angeles mémoire - et tout présents à ceux auxquels le poète ouvre cette large symbolique pour aujourd'hui."Enfant je lisais ces récits bibliques avec un émerveillement mêlé d'angoisse. J'imaginais Isaac sur l'autel, et je pleurais. Je voyais Joseph prince d'Egypte, et je riais..." Cet émerveillement et cette angoisse, Elie Wiesel les fait partager à ses lecteurs dans cette interprétation à l. a. fois poétique et critique qui s'appelle le midrash.Né en Roumanie en 1928, rescapé d’Auschwitz, Élie Wiesel a reçu le prix Nobel de l. a. paix en 1986. Philosophe et écrivain, il est notamment l’auteur de l. a. Nuit et d’ Un désir fou de danser.

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Extra resources for Célébration biblique: Portraits et légendes

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G. H. van Kooten, Paul’s Anthropology in Context: The Image of God, Assimilation to God, and Tripartite Man in Ancient Judaism, Ancient Philosophy, and Early Christianity, Tübingen: Mohr Siebeck, 2008, ch. 3 (pp. 388–92). 53 Bremmer, “‘Religion’, ‘Ritual’ and the Opposition,” p. 10. 54 P. A. 178–9. 3; cf. 2. 4. On “philanthropy,” in Titus 3:4, see also C. Spicq, “La philanthropie hellénistique, vertu divine et royale (à propos de Tit. III,4),” Studia Theologica 12, 1958, pp. 169–91; cf. C. Spicq, Notes de lexicographie néo-testamentaire, vol.

Fascher, “Der Vorwurf der Gottlosigkeit in der Auseinandersetzung bei Juden, Griechen und Christen,” in O. Betz, M. Hengel, and P. Schmidt (eds), Abraham unser Vater: Juden und Christen im Gespräch über die Bibel, Leiden: E. J. Brill, 1963, pp. 78–105; A. von Harnack, Der Vorwurf des Atheismus in den drie ersten Jahrhunderten, Leipzig: J. C. Hinrichs, 1905. 86 A. B. Drachmann, Atheism in Pagan Antiquity, London: Gyldendal, 1922; J. N. Bremmer, “Atheism in Antiquity,” in M. ), The Cambridge Companion to Atheism, Cambridge: Cambridge University Press, 2006, pp.

Baumgarten (eds), Representation in Religion, Leiden: Brill, 2001, pp. 43–61. 73 Brunt, “Philosophy and Religion in the Late Republic,” p. 5. 74 Cf. A. D. Nock, “The Exegesis of Timaeus 28C,” Vigiliae Christianae 16, 1962, pp. 79–86. For GraecoRoman creationism, see D. Sedley, Creationism and Its Critics in Antiquity, Berkeley, CA: University of California Press, 2007. 75 G. G. Stroumsa, La fin du sacrifice: Les mutations religieuses de l’Antiquité tardive, Paris: Odile Jacob, 2005; English translation, The End of Sacrifice: Religious Transformations in Late Antiquity, trans.

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